Title: Extracts from the Gazette, 1734
From: Franklin, Benjamin
To:

	[Advertisement] A Servant Lad’s Time for near Five years to be disposed of, on Reasonable Terms. He is by Trade a Taylor, and can work very well. Enquire of the Printer hereof. [January 30]

	Saturday last a Marriage was consummated between Wm. Allen, Esq; one of the Principal Merchants of this City; and Mrs. Margaret Hamilton, only daughter of Andrew Hamilton, Esq; a young Lady of great Merit. [February 20]

	On Tuesday last a Widow of this Town was married in her Shift, without any other Apparel; upon a Supposition that such a Procedure would secure her Husband in the Law from being sued for any Debts of his Predecessor. [February 27]

	Just Published; The Laws of this Province which were passed in the last Sitting of Assembly; viz. The Excise Act, the Flour Act, and two others. Sold by the Printer hereof; Price 1s. 6d. [March 21]

To BE Sold BY THE Printer HEREOF, the following Books. Westindia Coasting Pilot. Newhouse’s Navigation. Pattoun’s Navigation. Key of Commerce. Lex Mercatoria. Euclid’s Elements by William Whiston. Burnet’s Theory of the Earth, 2 Vols. Lock on Human Understanding, 2 Vols. Blackmore’s Prince Arthur. London Dispensatory. Blancard’s Physical Dictionary. Geo. Fox’s Journal. Basnages History of the Jews. Van Helmont’s Works. Cowley’s Works. Cambden’s Britannia. Raleigh’s History of the World. Builders Vademecum. Trader’s Vademecum. Barclay’s Apology. Willard on the Catechism. Ditton on the Resurrection. English Liberties. Accidences, Nomenclator’s, Cato’s, and other School Books of various Sorts. Account Books of large Demi Paper and small Paper. Beavan’s Primitive Christianity. Honour of the Gout. Greek Lexicon. Latin Dictionary. Bibles of several Sorts, and several Sorts of Histories.
Where may be also had, Quadrants, Forestaffs, Nocturnals, Mariner’s Compasses. [March 21]

	[Advertisement] Ready Money for old Rags, may be had of the Printer hereof. [April 11]

	On Monday last in the Forenoon a Fire broke out in a Pot-house near Walnut-Street; and the Weather having been extream dry a great while together, it burnt very furiously, and by the Flakes of burning Shingles that were carried thro’ the Air, several of the neighbouring Houses, and some at a considerable Distance were set on fire also. The Pot-House and a Carpenter’s Shop adjoining were both consumed; but by the Diligence and Activity of the People, and especially by the Assistance of the Engines, it was prevented from spreading further. It is thought by some that the Engines sav’d the Town several Thousand Pounds that Day. [April 18]

	[Advertisement] Very good Live Geese Feathers to be sold at the Printers hereof. [April 25]

	[Advertisement] The Subscribers to the Library in Philadelphia are hereby advertised, that Monday the 6th of May ensuing, at Two in the Afternoon, is the Time appointed for the Choice of Directors and a Treasurer for the succeeding Year, and for making the second annual Payment, at the House of John Roberts in High-street near the Market. J. Breintnal, Secr.
	[April 25]

	[Advertisement] To be Sold, Nine Thousand Foot of seasoned Merchantable Boards, at a Reasonable Price. Inquire of the Printer. [May 2]

	[Advertisement] Very good single Refin’d Loaf Sugar sold reasonable by the great or small Quantity, at the Printer’s hereof. Also Coffee, and Cases of Bottles. [May 9]

	Last Night a Fire broke out in a back Building behind Dr. Jones’s in Market-Street but was soon extinguish’d. It being difficult at first to get Water for the Engines, ’tis thought the Fire would have risen to a great Head there abouts, if so much Rain had not fallen Yesterday as made every Thing very wet. Where there is not Pumps in Yards, it is to be wish’d that People would keep Hogsheads of Water always ready for such Occasions, as they are obliged by Law to do in some Cities. [May 23]

	[Advertisement] Two likely young Negroes, one a Lad about 19: The other a Girl of 15, to be sold. Inquire of the Printer. [May 23]

Monday last a Young Child fell into a Tub of Water in Chesnut-Street, and was unhappily drowned before any body perceiv’d it.
The same Day Ralph Hoy of New-Castle, fell out of a Boat coming up from thence hither, within Sight of this Town, and was drowned.
And the same Day, a Woman offering to pawn the Case of a Watch, it was carried to a Silversmith’s in order to be valued, and there discover’d to belong to the Watch late-advertised in this Paper as stolen out of the House of Richard Smith during the Hurry of the late Fire; upon which the Woman was taken up, confess’d the Fact, restor’d the rest of the Watch, and was committed to Prison. [June 6]

Monday last, a Grand Lodge of the Ancient and Honourable Society of Free and Accepted Masons in this Province, was held at the Tun Tavern in Water-Street, when Benjamin Franklin being elected Grand-Master for the Year ensuing, appointed Mr. John Crap, to be his Deputy; and James Hamilton, Esq; and Thomas Hopkinson, Gent. were chosen Wardens. After which, a very elegant Entertainment was provided, and the Proprietor, the Governor, and several other Persons of Distinction honour’d the Society with their Presence. [June 27]

[Advertisement] Lately imported and to be sold by the Printer hereof, large Bibles with the Common Prayer, Apocrypha, and Concordance; small gilt Bibles with the Common Prayer and new Version of Psalms; Common Bibles; Testaments of a large print; Psalters; Account Books of all Sizes; Demi Royal, large Post, and Common Paper; Sealing-wax superfine and common; Ink powder the best; with several other Sorts of Stationary Ware.
Where may be had all sorts of Blanks in the most authentick Forms, and correctly printed. [July 4]

	The Weather has been so excessive hot here for a Week past, that a great Number of People have fainted and fallen into Convulsions, and several have died in a few Hours after they were taken. From the Country round about we hear that a great many of the Harvest People faint in the Fields, and ’tis said that in some Places a multitude of Birds are found dead. Excepting the Hot Summer about 7 Years since, such Weather has not been known in this Country in the memory of Man. [July 11]

	[Advertisement] Very good Lampblack made and sold by the Printer hereof. [July 11]

	[Advertisement] In Second Street over against the Sign of the Bible, is taught the Arts Mathematical, viz. Arithmetic in all its Parts, Geometry, Mensuration, Surveying, Gauging, Trigonometry, Navigation, Dialling and Astronomy, the use of the Globes and other Mathematical Instruments, according to the most approv’d Methods, by Theophilus Grew. He also teaches Algebra or the Analytical Art, with the Laws and Properties of Motion, a thing absolutely necessary to a right understanding of the Modern Philosophy. He designs, if he finds Encouragement, to make it his whole business, in order to instruct the young Gentlemen and Youth of the Town, and will give Attendance in his Room up one pair of Stairs from nine to twelve in the Morning, from two to five in the Afternoon, and from Six to Nine in the Evening, as it shall suit each ones conveniency. [July 25]

	By being too nice in the Choice of the little Pieces sent me by my Correspondents to be printed, I had almost discouraged them from writing to me any more. For the Time to come, and that my Paper may become still more generally agreeable, I have resolved not to regard my own Humour so much in what I print; and thereupon I give my Readers the two following Letters. [August 8]

	Last Saturday Morning died here, the Lady of our worthy Governor, at his Country-House near this City, after an Illness which for some Months past had seized her, tho’ she was confined to her Bed four days only before her Death: Her Corpse being brought to Town early on Sunday Morning was decently and honourably interred in our Church about Eight in the Evening. She was descended of an honourable Family in the Southern part of Scotland, which suffered much thro’ their too great Attachment to that unhappy Prince King James the Second: Her two Brothers bred up by their Father in the Protestant Religion, being afterwards seduced from it, the Eldest, dead some years since, held an high Office in the Court of the late Duke of Tuscany, and the other is now Confessor to His most Catholick Majesty. This Lady was much esteemed by all that knew her, for her solid good Sense, exemplary Piety and extensive Charity, in which last few were more private, or according to their Circumstances more bountiful to the unfortunate. She died a true Protestant of the Communion  of the Church of England, for which she had so great an Esteem and Veneration, that very advantageous Offers made to her by her Brothers could not draw her aside from a strict Adherence to the Principles of that excellent Church. Her Death is universally lamented here, and she has left behind her a numerous Family to deplore their irreparable Loss. [September 19]

	An Express from New-Castle having late last Thursday Night brought the agreeable News, that the Honourable John Penn, Esq; the eldest of our Proprietors, with his Brother-in-Law Mr. Freame, his Lady and Family were on board a Ship from London, then off New-Castle, and standing up this River; The Honourable Thomas Penn, Esq, with several Gentlemen of this City, hasted early next Morning to Chester (the late afflicting Loss in our Governor’s Family, preventing him from making one of the Number). Mr. Penn, Mr. Freame and his Lady came on Shore at that Place about Four in the Afternoon, and after passing that Night there, set out for this City about Nine in the Morning. They were met at Skuylkil River by several Ladies, who came to pay their Compliments to Mrs. Freame on her Arrival, and passing that Ferry, were received by the Mayor, Recorder, and Commonalty of the City, in whose Name the Recorder made the following Speech: [Text is not reproduced here]. Then proceeding forward with a Train of several Coaches, Chaises, and a very numerous Company on Horse-back, they were saluted at their Entrance into the City, with a Discharge of the Guns on Society-Hill, and afterwards by most of the Ships in our River; about Three in the Afternoon, they alighted at their Brother’s House, where an elegant Entertainment was provided for the Ladies, and also for the Gentlemen of the Council of this Province. [September 25]

	Yesterday Morning Michael Welfare, one of the Christian Philosophers of Conestogoe, appeared in full Market in the Habit of a Pilgrim, his Hat of Linnen, his Beard at full Length, and a long Staff in his Hand. He declared himself sent by Almighty God, to denounce Vengeance against the Iniquity and Wickedness of the Inhabitants of this City and Province, without speedy Repentance. The Earnestness of his Discourse, which continu’d near a quarter of an Hour; the Vehemence of his Action, and the Importance of what he delivered, commanded the Attention of a Multitude of People. And when he had finished he went away unmolested. [September 25]

	††† This present Paper, No. 303, finishes the Fifth Year, since the Printer hereof undertook the Gazette; no more need be said to my generous Subscribers, to re-mind them, that every one of those who are above a Twelvemonth in Arrear, has it in his Power to contribute considerably towards the Happiness of his most obliged humble Servant, B. Franklin
	[September 25]

Just Published, Poor Richard: An Almanack for the Year 1735; containing the Lunations, Eclipses, Planets Motions and Aspects, Weather, Sun and Moon’s Rising and Setting, Highwater, &c. Besides many pleasant and witty Verses, Jests and notable Sayings, as usual. Proofs of Titan’s Death, predicted in 1733. Titan’s Ghost. Saturn, Mars, and Penn’s People. Receipt how to make Cuckolds. Bad Commentators. Impudent Hibham. Ignorant Politicians. Eyes and Priests. William’s Wife. Well-bred Sally. Cunning and Wisdom. The Miser. Lewis the Great prov’d to be little. Unlearned wise Men. Sam’s Wife’s Curse. Great Wits jump. Hal’s Management. Abstinent Tim. Halfwitted Railers at all Women. The Orator. Habit of Lying. Sally’s Teeth. The generous Sun. What makes Folks amiable. The Lawyer’s Saint, &c. By Richard Saunders, Philomat. Printed and Sold by B. Franklin. Price 3s. 6d. per Dozen.
Note, Jerman’s Almanacks are in the Press, and will speedily be published. [November 7]

	[Advertisement] Any Gentleman that has any Occasion for a Book-Keeper, may be informed of one by the Printer hereof. [December 12]

⁂ Lent at different Times (and forgot to whom) the following Books, viz. Whiston’s Astronomical Principles of Religion; Croxall’s Esop; Watts’s Lyric Poems sacred to Piety, Virtue and Friendship; Steel’s Dramatick Works; Discourse of Free-Thinking: The Persons that borrow’d them are desired to return them to the Printer of this Paper.
He has in his Hands the 2d Vol. of Cowley’s Works in Octavo, of which he does not know the Owner. [December 12]

	Any Person who has a Servant to dispose of that is a Scholar, and can teach Children Reading, Writing and Arithmetick, may hear of a Purchaser by enquiring of the Printer hereof. [December 26]

Philadelphia: Printed by B. Franklin, at the New Printing-Office near the Market. Price 10s. a Year. Where Advertisements are taken in, and Book-Binding is done reasonably, in the best Manner.


Title: Poor Richard, 1735
From: Franklin, Benjamin
To:

Courteous Reader,
Octob. 30. 1734.
This is the third Time of my appearing in print, hitherto very much to my own Satisfaction, and, I have reason to hope, to the Satisfaction of the Publick also; for the Publick is generous, and has been very charitable and good to me. I should be ungrateful then, if I did not take every Opportunity of expressing my Gratitude; for ingratum si dixeris, omnia dixeris: I therefore return the Publick my most humble and hearty Thanks.
Whatever may be the Musick of the Spheres, how great soever the Harmony of the Stars, ’tis certain there is no Harmony among the Stargazers; but they are perpetually growling and snarling at one another like strange Curs, or like some Men at their Wives: I had resolved to keep the Peace on my own part, and affront none of them; and I shall persist in that Resolution: But having receiv’d much Abuse from Titan Leeds deceas’d, (Titan Leeds when living would not have us’d me so!) I say, having receiv’d much Abuse from the Ghost of Titan Leeds, who pretends to be still living, and to write Almanacks in spight of me and my Predictions, I cannot help saying, that tho’ I take it patiently, I take it very unkindly. And whatever he may pretend, ’tis undoubtedly true that he is really defunct and dead. First because the Stars are seldom disappointed, never but in the Case of wise Men, Sapiens dominabitur astris, and they fore-show’d his Death at the Time I predicted it. Secondly, ’Twas requisite and necessary he should die punctually at that Time, for the Honour of Astrology, the Art professed both by him and his Father before him. Thirdly, ’Tis plain to every one that reads his two last Almanacks (for 1734 and 35) that they are not written with that Life his Performances use to be written with; the Wit is low and flat, the little Hints dull and spiritless, nothing smart in them but Hudibras’s Verses against Astrology at the Heads of the Months in the last, which no Astrologer but a dead one would have inserted, and no Man living would or could write such Stuff as the rest. But lastly, I shall convince him from his own Words, that he is dead, (ex ore suo condemnatus est) for in his Preface to his Almanack for 1734, he says, “Saunders adds another Gross Falshood in his Almanack, viz. that by my own Calculation I shall survive until the 26th of the said Month October 1733, which is as untrue as the former.” Now if it be, as Leeds says, untrue and a gross Falshood that he surviv’d till the 26th of October 1733, then it is certainly true that he died before that Time: And if he died before that Time, he is dead now, to all Intents and Purposes, any thing he may say to the contrary notwithstanding. And at what Time before the 26th is it so likely he should die, as at the Time by me predicted, viz. the 17th of October aforesaid? But if some People will walk and be troublesome after Death, it may perhaps be born with a little, because it cannot well be avoided unless one would be at the Pains and Expence of laying them in the Red Sea; however, they should not presume too much upon the Liberty allow’d them; I know Confinement must needs be mighty irksome to the free Spirit of an Astronomer, and I am too compassionate to proceed suddenly to Extremities with it; nevertheless, tho’ I resolve with Reluctance, I shall not long defer, if it does not speedily learn to treat its living Friends with better Manners. I am, Courteous Reader, Your obliged Friend and Servant,
R. Saunders

Says ♄ to ♂, Brother, when shall I see
Penn’s People a scraping Acquaintance with thee?
Says ♂, only ♃ knows; but this I can tell,
They neglect me for Hermes, they love him too well.
O, if that be Case, says ♄, ne’er fear,
If they’re tender of Hermes, and hold him so dear,
They’ll solicit thy Help e’er I’ve finish’d my Round,
Using ♂ Hermes’ Foes to deter or confound.

XI Mon. January hath xxxi days.

  The two or three Necessaries.
Two or three Frolicks abroad in sweet May,
Two or three civil Things said by the way,
Two or three Languishes, two or three Sighs,
Two or three Bless me’s! and Let me die’s!
Two or three Squeezes, and two or three Towzes,

With 2 or 3 hundred Pound spent at their Houses,
Can never fail cuckolding two or three Spouses.

Look before, or you’ll find yourself behind.

Bad Commentators spoil the best of books,
So God sends meat (they say) the devil Cooks.

Approve not of him who commends all you say.
By diligence and patience, the mouse bit in two the cable.
Full of courtesie, full of craft.
XII Mon. February hath xxviii days.

Among the vain Pretenders of the Town,
Hibham of late is wondrous noted grown;
Hibham scarce reads, and is not worth a groat,
Yet with some high-flown Words and a fine Coat,
He struts and talks of Books, and of Estate,
And learned J---s he calls his Intimate.
The Mob admire! Thus mighty Impudence
Supplies the want of Learning, Wealth and Sense.

A little House well fill’d, a little Field well till’d, and a little Wife well will’d, are great Riches.
Old Maids lead Apes there, where the old Batchelors are turn’d to Apes.
Some are weatherwise, some are otherwise.
I Mon. March hath xxxi days.

There’s many Men forget their proper Station,
And still are meddling with th’ Administration
Of Government; that’s wrong, and this is right,
And such a Law is out of Reason quite;
Thus spending too much Thought on State Affairs
The Business is neglected which is theirs.
So some fond Traveller gazing at the Stars
Slips in next Ditch and gets a dirty Arse.

Dyrro lynn y ddoeth e fydd ddoethach.
The poor man must walk to get meat for his stomach, the rich man to get a stomach to his meat.
He that goes far to marry, will either deceive or be deceived.

  Eyes and Priests
  Bear no Jests.

II Mon. April hath xxx days.

William, because his Wife was something ill,
Uncertain in her Health, indifferent still,
He turn’d her out of Doors without reply:
I ask’d if he that Act could justifie.
In Sickness and in Health, says he, I’m bound
To keep her; when she’s worse or better found
I’ll take her in again: And now you’ll see,
She’ll quickly either mend or end, says he.

The Family of Fools is ancient.
Necessity never made a good bargain.
If Pride leads the Van, Beggary brings up the Rear.
There’s many witty men whose brains can’t fill their bellies.
Weighty Questions ask for deliberate Answers.
III Mon. May hath xxxi days.

There’s nought so silly, sure, as Vanity,
It self its chiefest End does still destroy.
To be commended still its Brains are racking,
But who will give it what it’s always taking?
Thou’rt fair ’tis true; and witty too, I know it;
And well-bred, Sally, for thy Manners show it:
But whilst thou mak’st Self-Praise thy only Care,
Thou’rt neither witty, nor well-bred, nor fair.

When ♂ and ♀ in ☌ lie,
Then, Maids, whate’er is ask’d of you, deny.

Be slow in chusing a Friend, slower in changing.

Old Hob was lately married in the Night,
What needed Day, his fair young Wife is light.

Pain wastes the Body, Pleasures the Understanding.
The cunning man steals a horse, the wise man lets him alone.
IV Mon. June hath xxx days.

When will the Miser’s Chest be full enough?
When will he cease his Bags to cram and stuff?
All Day he labours and all Night contrives,
Providing as if he’d an hundred Lives.
While endless Care cuts short the common Span:
So have I seen with Dropsy swoln, a Man,
Drink and drink more, and still unsatisfi’d,
Drink till Drink drown’d him, yet he thirsty dy’d.

Nothing but Money,
Is sweeter than Honey.

Humility makes great men twice honourable.

A Ship under sail and a big-bellied Woman,
Are the handsomest two things that can be seen common.

Keep thy shop, and thy shop will keep thee.
The King’s cheese is half wasted in parings: But no matter, ’tis made of the peoples milk.
V Mon. July hath xxxi days.

    On LOUIS the XIV. of France.
Louis (’tis true, I own to you)
Paid Learned Men for Writing,
And valiant Men for Fighting:
Himself could neither write nor fight,

Nor make his People happy;
Yet Fools will prate, and call him Great;
Shame on their Noddles sappy.

What’s given shines,
What’s receiv’d is rusty.

Sloth and Silence are a Fool’s Virtues.

Of learned Fools I have seen ten times ten,
Of unlearned wise men I have seen a hundred.

Three may keep a Secret, if two of them are dead.
Poverty wants some things, Luxury many things, Avarice all things.
A Lie stands on 1 leg, Truth on 2.
VI Mon. August hath xxxi days.

Sam had the worst Wife that a Man could have,
Proud, Lazy, Sot, could neither get nor save,
Eternal Scold she was, and what is worse,
The D---l burn thee, was her common Curse.
Forbear, quoth Sam, that fruitless Curse so common,
He’ll not hurt me who’ve married his Kinswoman.

There’s small Revenge in Words, but Words may be greatly revenged.
Great wits jump (says the Poet) and hit his Head against the Post.
A man is never so ridiculous by those Qualities that are his own as by those that he affects to have.
Deny Self for Self’s sake.
VII Mon. September hath xxx days.

Blind are the Sons of Men, few of the Kind
Know their chief Interest, or knowing, mind:
Most, far from following what they know is best,

Trifle in earnest, but mind that in jest.
So Hal the Fiddle tunes harmoniously,
While all is Discord in’s Oeconomy.
Tim moderate fare and abstinence much prizes,
In publick, but in private gormandizes.

Ever since Follies have pleas’d, Fools have been able to divert.
It is better to take many Injuries than to give one.
Opportunity is the great Bawd.
  VIII Mon. October hath xxxi days.

Little Half-wits are wondrous pert, we find,
Scoffing and jeering on whole Womankind,
All false, ALL Whores, ALL this and that and t’other,
Not one Exception left, ev’n for their Mother.
But Men of Wisdom and Experience know,
That there’s no greater Happiness below
Than a good Wife affords; and such there’s many,
For every Man has one, the best of any.

Early to bed and early to rise, makes a man healthy wealthy and wise.
To be humble to Superiors is Duty, to Equals Courtesy, to Inferiors Nobleness.
Here comes the Orator! with his Flood of Words, and his Drop of Reason.
  IX Mon. November hath xxx days.

The Lying Habit is in some so strong,
To Truth they know not how to bend their Tongue;
And tho’ sometimes their Ends Truth best would answer
Yet Lies come uppermost, do what they can, Sir,
Mendacio delights in telling News,
And that it may be such, himself doth use
To make it; but he now no longer need;
Let him tell Truth, it will be News indeed.

An old young man, will be a young old man.
Sal laughs at every thing you say. Why? Because she has fine Teeth.

If what most men admire, they would despise,
’Twould look as if mankind were growing wise.

The Sun never repents of the good he does, nor does he ever demand a recompence.
  X Mon. December hath xxxi days.

’Tis not the Face with a delightful Air,
A rosy Cheek and lovely flowing Hair;
Nor sparkling Eyes to best Advantage set,
Nor all the Members rang’d in Alphabet,
Sweet in Proportion as the lovely Dies,
Which bring th’ etherial Bow before our Eyes,
That can with Wisdom Approbation find,
Like pious Morals and an honest Mind;
By Virtue’s living Laws from every Vice refin’d.

Are you angry that others disappoint you? remember you cannot depend upon yourself.
One Mend-fault is worth two Findfaults, but one Findfault is better than two Makefaults.

Reader, I wish thee Health, Wealth, Happiness,
And may kind Heaven thy Year’s Industry bless.

Of the Eclipses, 1735.
There will be four Eclipses this Year, two of the Sun and two of the Moon.
The first will be of the Moon the 27th of March, in the Morning; the Moon, being near setting, will be below our Horizon before the greatest Obscuration; so that we shall not see above 5 Digits eclipsed; but those who live far enough westward may see the whole, which will be near seven Digits.
The second is of the Sun, April 11. invisible in these Parts.

The third is of the Moon, September 20. beginning at 15 minutes after 7 Afternoon; the middle at 20 min. after 8, the End at 11 minutes after 10; total Duration 2 ho. 56 min. Digits eclipsed 6 and a quarter.
The fourth and last is an Eclipse of the Sun, October 4. at 9 afternoon, invisible.
I shall not say much of the Signification of the Eclipses this Year, for in truth they do not signifie much; only I may observe by the way, that the first Eclipse of the Moon being celebrated in ♎ Libra or the Ballance, foreshews a Failure of Justice, where People judge in their own Cases. But in the following Year 1736, there will be six Eclipses, four of the Sun, and two of the Moon, which two Eclipses of the Moon will be both total, and portend great Revolutions in Europe, particularly in Germany; and some great and surprizing Events relating to these northern Colonies, of which I purpose to speak at large in my next.

  The Courts.
When Popery in Britain sway’d, I’ve read,
The Lawyers fear’d they should be damn’d when dead,
Because they had no Saint to hand their Pray’rs,
And in Heav’n’s Court take Care of their Affairs.
Therefore consulting, Evanus they sent
To Rome with a huge Purse, on this Intent
That to the Holy Father making known
Their woful Case, he might appoint them One.
Being arriv’d, he offers his Complaint
In Language smooth, and humbly begs a Saint:
For why, says he, when others on Heav’n wou’d call,
Physicians, Seamen, Scholars, Tradesmen, all
Have their own Saints, we Lawyers none at all.
The Pope was puzzel’d, never puzzel’d worse,
For with pleas’d Eyes he saw the proffer’d Purse,
But ne’er, in all his Knowledge or his Reading,
He’d met with one good Man that practis’d Pleading;
Who then should be the Saint? he could not tell.
At length the Thing was thus concluded well.
Within our City, says his Holiness,
There is one Church fill’d with the Images

Of all the Saints, with whom the Wall’s surrounded,
Blindfold Evanus, lead him three times round it,
Then let him feel (but give me first the Purse)
And take the first he finds, for better or worse.
Round went Evanus till he came where stood
St. Michael with the Devil under’s Foot;
And groping round, he seiz’d old Satan’s Head,
This be our Saint, he cries; Amen, the Father said.
But when they open’d poor Evanus’ Eyes,
Alack! he sunk with Shame and with Surprize!


Title: On Protection of Towns from Fire, 4 February 1735
From: Franklin, Benjamin
To:

Mr. Franklin,
Being old and lame of my Hands, and thereby uncapable of assisting my Fellow Citizens, when their Houses are on Fire; I must beg them to take in good Part the following Hints on the Subject of Fires.
In the first Place, as an Ounce of Prevention is worth a Pound of Cure, I would advise ’em to take Care how they suffer living Brands-ends, or Coals in a full Shovel, to be carried out of one Room into another, or up or down Stairs, unless in a Warmingpan shut; for Scraps of Fire may fall into Chinks, and make no Appearance till Midnight; when your Stairs being in Flames, you may be forced, (as I once was) to leap out of your Windows, and hazard your Necks to avoid being over-roasted.
And now we talk of Prevention, where would be the Damage, if, to the Act for preventing Fires, by regulating Bakehouses and Coopers Shops, a Clause were added to regulate all other Houses in the particulars of too shallow Hearths, and the detestable Practice of putting wooden Mouldings on each side the Fire Place, which being commonly of Heart-of-Pine and full of Turpentine, stand ready to flame as soon as a Coal or a small Brand shall roul [roll] against them.
Once more; if Chimneys were more frequently and more carefully clean’d, some Fires might thereby be prevented. I have known foul Chimneys burn most furiously a few Days after they were swept: People in Confidence that they are clean, making large Fires. Every Body among us is allow’d to sweep Chimneys, that please to undertake that Business; and if a Chimney fires thro’ fault of the Sweeper, the Owner pays the Fine, and the Sweeper goes free. This Thing is not right. Those who undertake Sweeping of Chimneys, and employ Servants for that Purpose, ought to be licensed by the Mayor; and if any Chimney fires and flames out 15 Days after Sweeping, the Fine should be paid by the Sweeper; for it is his Fault.
We have at present got Engines enough in the Town, but I question, whether in many Parts of the Town, Water enough can be had to keep them going for half an Hour together. It seems to me some Publick Pumps are wanting; but that I submit to better Judgments.
As to our Conduct in the Affair of Extinguishing Fires, tho’ we do not want Hands or Good-will, yet we seem to want Order and Method, and therefore I believe I cannot do better than to offer for our Imitation, the Example of a City in a Neighbouring Province. There is, as I am well inform’d, a Club or Society of active Men belonging to each Fire Engine; whose Business is to attend all Fires with it whenever they happen; and to work it once a Quarter, and see it kept in order: Some of these are to handle the Firehooks, and others the Axes, which are always kept with the Engine; and for this Service they are consider’d in an Abatement or Exemption in the Taxes. In Time of Fire, they are commanded by Officers appointed by Law, called Firewards, who are distinguish’d by a Red Staff of five Feet long, headed with a Brass Flame of 6 Inches; And being Men of Prudence and Authority, they direct the opening and stripping of Roofs by the Ax-Men, the pulling down burning Timbers by the Hookmen, and the playing of the Engines, and command the making of Lanes, &c. and they are impowered to require Assistance for the Removing of Goods out of Houses on fire or in Danger of Fire, and to appoint Guards for securing such Goods; and Disobedience, to these Officers in any, at such Times, is punished by a Fine of 40s. or Ten Days Imprisonment. These Officers, with the Men belonging to the Engine, at their Quarterly Meetings, discourse of Fires, of the Faults committed at some, the good Management in some Cases at others, and thus communicating their Thoughts and Experience they grow wise in the Thing, and know how to command and to execute in the best manner upon every Emergency. Since the Establishment of this Regulation, it seems there has been no extraordinary Fire in that Place; and I wish there never may be any here. But they suffer’d before they made such a Regulation, and so must we; for Englishmen feel but cannot see; as the Italian says of us. And it has pleased God, that in the Fires we have hitherto had, all the bad Circumstances have never happened together, such as dry Season, high Wind, narrow Street, and little or low Water: which perhaps tends to makes us secure in our own Minds; but if a Fire with those Circumstances, which God forbid, should happen, we should afterwards be careful enough.
Let me say one thing more, and I will be silent. I could wish, that either Tiles would come in use for a Covering to Buildings; or else that those who build, would make their Roofs more safe to walk upon, by carrying the Wall above the Eves, in the Manner of the new Buildings in London, and as Mr. Turner’s House in Front-Street, or Mr. Nichols’s in Chesnut-Street, are built; which I conceive would tend considerably to their Preservation.
Let others communicate their Thoughts as freely as I have done mine, and perhaps something useful may be drawn from the Whole. I am yours, &c.
A. A.


Title: A Man of Sense, 11 February 1735
From: Franklin, Benjamin
To:

Franklin wanted his newspaper to instruct as well as inform, and sometimes published in it, he wrote in the autobiography, “little Pieces of my own which had been first compos’d for Reading in our Junto. Of these are a Socratic Dialogue, tending to prove, that, whatever might be his Parts and Abilities, a vicious Man could not properly be called a Man of Sense. And a Discourse on Self denial, showing that Virtue was not secure, till its Practice became a Habitude, and was free from the Opposition of contrary Inclinations. These may be found in the Papers about the beginning of 1735.” He originally indicated that the first of these had been “printed in Feb.” but crossed the words out. These two pieces follow.

Mr. Franklin,
Being the other Day near the Meeting-House Corner with some Gentlemen, in the open Street, I heard the following Piece of Conversation; and penn’d it down as soon as I came home. I am confident it varies scarce any thing from what really passed; and as it pleased the By-standers, it may possibly please the Publick, if you give it a Place in your Paper.
It not being proper to name the Persons discoursing, I shall call one of them Socrates, his manner of Arguing being in my Opinion, somewhat like that of Socrates: And, if you please, the other may be Crito. I am Yours, &c.
A. A.

Socrates. Who is that well-dress’d Man that passed by just now?
Crito. He is a Gentleman of this City, esteem’d a Man of Sense, but not very honest.
S. The Appellation of a Man of Sense is of late frequently given, and seems to come naturally into the Character of every Man we are about to praise: But I am at some Loss to know whether a Man who is not honest can deserve it.
C. Yes, doubtless; There are many vicious Men who are nevertheless Men of very good Sense.
S. You are of Opinion, perhaps, that a Man of Knowledge is a Man of Sense.
C. I am really of that Opinion.
S. Is the Knowledge of Push-pin, or of the Game at Ninepins, or of Cards and Dice, or even of Musick and Dancing, sufficient to constitute the Character of a Man of Sense?
C. No certainly; there are many silly People that understand these Things tolerably well.
S. Will the Knowledge of Languages, or of Logic and Rhetoric serve to make a Man of Sense?
C. I think not; for I have known very senseless Fellows to be Masters of two or three Languages; and mighty full of their Logic, or their Rhetoric.
S. Perhaps some Men may understand all the Forms and Terms of Logic, or all the Figures of Rhetoric, and yet be no more able to convince or to perswade, than others who have not learnt those Things?
C. Indeed I believe they may.
S. Will not the Knowledge of the Mathematicks, Astronomy, and Natural Philosophy, those sublime Sciences, give a Right to the Character of a Man of Sense?
C. At first Sight I should have thought they might: But upon Recollection I must own I have known some Men, Masters of those Sciences, who, in the Management of their Affairs, and Conduct of their Lives, have acted very weakly, I do not mean viciously but foolishly; and therefore I cannot find in my Heart to allow ’em the Character of Men of Sense.
S. It seems then, that no Knowledge will serve to give this Character, but the Knowledge of our true Interest; that is, of what is best to be done in all the Circumstances of Humane Life, in order to arrive at our main End in View, Happiness.
C. I am of the same Opinion. And now, as to the Point in Hand, I suppose you will no longer doubt whether a vicious Man may deserve the Character of a Man of Sense, since ’tis certain that there are many Men who know their true Interest, &c. and are therefore Men of Sense, but are nevertheless vicious and dishonest Men, as appears from the whole Tenour of their Conduct in Life.
S. Can Vice consist with any Man’s true Interest, or contribute to his Happiness?
C. No certainly; for in Proportion as a Man is vicious he loses the Favour of God and Man, and brings upon himself many Inconveniences, the least of which is capable of marring and demolishing his Happiness.
S. How then does it appear that those vicious Men have the Knowledge we have been speaking of, which constitutes a Man of Sense, since they act directly contrary?
C. It appears by their Discoursing perfectly well upon the Subjects of Vice and Virtue, when they occur in Conversation, and by the just Manner in which they express their Thoughts of the pernicious Consequences of the one, and the happy Effects of the other.
S. Is it the Knowledge of all the Terms and Expressions proper to be used in Discoursing well upon the Subject of making a good Shoe, that constitutes a Shoemaker; or is it the Knowing how to go about it and do it?
C. I own it is the latter, and not the former.
S. And if one who could only talk finely about Shoemaking, were to be set to work, would he not presently discover his Ignorance in that Art?
C. He would, I confess.
S. Can the Man who is only able to talk justly of Virtue and Vice, and to say that “Drunkenness, Gluttony and Lewdness destroy a Man’s Constitution; waste his Time and Substance, and bring him under many Misfortunes, (to the Destruction of his Happiness) which the contrary Virtues would enable him to avoid;” but notwithstanding his talking thus, continues in those Vices; can such a Man deserve the Character of a Temperate and Chaste Man? Or does not that Man rather deserve it, who having a thorough Sense that what the other has said is true, knows also how to resist the Temptation to those Vices, and embrace Virtue with a hearty and steady Affection?
C. The latter, I acknowledge. And since Virtue is really the true Interest of all Men; and some of those who talk well of it, do not put it in Practice, I am now inclined to believe they speak only by rote, retailing to us what they have pick’d out of the Books or Conversation of wise and virtuous Men; but what having never enter’d or made any Impression on their Hearts, has therefore no Influence on the Conduct of their Lives.
S. Vicious Men, then, do not appear to have that Knowledge which constitutes the Man of Sense.
C. No, I am convinced they do not deserve the Name. However, I am afraid, that instead of defining a Man of Sense we have now entirely annihilated him: For if the Knowledge of his true Interest in all Parts of the Conduct of Life, and a constant Course of Practice agreeable to it, are essential to his Character, I do not know where we shall find him.
S. There seems no necessity that to be a Man of Sense, he should never make a Slip in the Path of Virtue, or in Point of Morality; provided he is sensible of his Failing and diligently applys himself to rectify what is done amiss, and to prevent the like for the future. The best Arithmetician may err in casting up a long Account; but having found that Error, he knows how to mend it, and immediately does so; and is notwithstanding that Error, an Arithmetician; But he who always blunders, and cannot correct his Faults in Accounting, is no Arithmetician; nor is the habitually-vicious Man a Man of Sense.
C. But methinks ’twill look hard, that all other Arts and Sciences put together, and possess’d by one Man in the greatest Perfection, are not able to dignify him with the Title of a Man of Sense, unless he be also a Man of Virtue.
S. We shall agree, perhaps, that one who is a Man of Sense, will not spend his Time in learning such Sciences as, if not useless in themselves, will probably be useless to him?
C. I grant it.
S. And of those which may be useful to him, that is, may contribute to his Happiness, he ought, if he is a Man of Sense to know how to make them so.
C. To be sure.
S. And of those which may be useful, he will not (if he is a Man of Sense) acquire all, except that One only which is the most useful of all, to wit, the Science of Virtue.
C. It would, I own, be inconsistent with his Character to do so.
S. It seems to follow then, that the vicious Man, tho’ Master of many Sciences, must needs be an ignorant and foolish Man; for being, as he is vicious, of consequence unhappy, either he has acquired only the useless Sciences, or having acquired such as might be useful, he knows not how to make them contribute to his Happiness; and tho’ he may have every other Science, he is ignorant that the Science of Virtue is of more worth, and of more consequence to his Happiness than all the rest put together. And since he is ignorant of what principally concerns him, tho’ it has been told him a thousand Times from Parents, Press, and Pulpit, the Vicious Man however learned, cannot be a Man of Sense, but is a Fool, a Dunce, and a Blockhead.


Title: Self-Denial Not the Essence of Virtue, 18 February 1735
From: Franklin, Benjamin
To:

New-Castle, Feb. 5. 1734/5.
To the Printer of the Gazette.
That Self-Denial is not the Essence of Virtue.
It is commonly asserted, that without Self-Denial there is no Virtue, and that the greater the Self-Denial the greater the Virtue.
If it were said, that he who cannot deny himself in any Thing he inclines to, tho’ he knows it will be to his Hurt, has not the Virtue of Resolution or Fortitude, it would be intelligible enough; but as it stands it seems obscure or erroneous.
Let us consider some of the Virtues singly.
If a Man has no inclination to wrong People in his Dealings, if he feels no Temptation to it, and therefore never does it; can it be said that he is not a just Man? If he is a just Man, has he not the Virtue of Justice?
If to a certain Man, idle Diversions have nothing in them that is tempting, and therefore he never relaxes his Application to Business for their Sake; is he not an Industrious Man? Or has he not the Virtue of Industry?
I might in like manner instance in all the rest of the Virtues: But to make the Thing short, As it is certain, that the more we strive against the Temptation to any Vice, and practise the contrary Virtue, the weaker will that Temptation be, and the stronger will be that Habit; ’till at length the Temptation has no Force, or entirely vanishes: Does it follow from thence, that in our Endeavours to overcome Vice, we grow continually less and less Virtuous; till at length we have no Virtue at all?
If Self-Denial be the Essence of Virtue, then it follows, that the Man who is naturally temperate, just, &c. is not virtuous; but that in order to be virtuous, he must, in spight of his natural Inclinations, wrong his Neighbours, and eat and drink, &c. to excess.
But perhaps it may be said, that by the Word Virtue in the above Assertion, is meant, Merit; and so it should stand thus; Without Self-Denial there is no Merit; and the greater the Self-Denial the greater the Merit.
The Self-denial here meant, must be when our Inclinations are towards Vice, or else it would still be Nonsense.
By Merit is understood, Desert; and when we say a Man merits, we mean that he deserves Praise or Reward.
We do not pretend to merit any thing of God, for he is above our Services; and the Benefits he confers on us, are the Effects of his Goodness and Bounty.
All our Merit then is with regard to one another, and from one to another.
Taking then the Assertion as it last stands,
If a Man does me a Service from a natural benevolent Inclination, does he deserve less of me than another who does me the like Kindness against his Inclination?
If I have two Journeymen, one naturally industrious, the other idle, but both perform a Days Work equally good, ought I to give the latter the most Wages?
Indeed, lazy Workmen are commonly observ’d to be more extravagant in their Demands than the Industrious; for if they have not more for their Work, they cannot live so well: But tho’ it be true to a Proverb, That Lazy Folks take the most Pains, does it follow that they deserve the most Money?
If you were to employ Servants in Affairs of Trust, would you not bid more for one you knew was naturally honest, than for one naturally roguish, but who had lately acted honestly? For Currents whose natural Channel is damm’d up, (till the new Course is by Time worn sufficiently deep and become natural,) are apt to break their Banks. If one Servant is more valuable than another, has he not more Merit than the other? And yet this is not on Account of Superior Self-denial.
Is a Patriot not praise-worthy, if Publick Spirit is natural to him?
Is a Pacing-Horse less valuable for being a natural Pacer?
Nor in my Opinion has any Man less Merit for having in general natural virtuous Inclinations.
The Truth is, that Temperance, Justice, Charity, &c. are Virtues, whether practis’d with or against our Inclinations; and the Man who practises them, merits our Love and Esteem: And Self-denial is neither good nor bad, but as ’tis apply’d: He that denies a Vicious Inclination is Virtuous in proportion to his Resolution, but the most perfect Virtue is above all Temptation, such as the Virtue of the Saints in Heaven: And he who does a foolish, indecent or wicked Thing, meerly because ’tis contrary to his Inclination, (like some mad Enthusiasts I have read of, who ran about naked, under the Notion of taking up the Cross) is not practising the reasonable Science of Virtue, but is lunatick.


Title: Dialogue between Two Presbyterians, 10 April 1735
From: Franklin, Benjamin
To:

Franklin was deeply involved in 1735 in the controversy about the Reverend Mr. Samuel Hemphill. Ordained in Ireland, coming with recommendations from the Presbytery of Strabane, Hemphill was received by the Synod of Philadelphia, September 21, 1734. In Ireland a charge of unorthodoxy had been made against him, but was found to be unsupported. A report of this affair, Hemphill charged, was sent to Pennsylvania expressly to harm him; it brought about an inquiry by the Presbytery of New Castle into two sermons he had preached at New London in Chester County. Acquitted by the Presbytery, Hemphill was then invited by the aging Reverend Jedediah Andrews, minister of the congregation in Philadelphia since 1698, to assist him by taking a service there each Sabbath.
Andrews’ sermons, as Franklin remembered, “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.” Andrews succeeded as Franklin’s spiritual adviser only to the extent of bringing him to church five Sundays in succession. Then Franklin stopped going and worshiped instead according to his private ritual. Hemphill’s sermons, very different from those of Andrews both in content and style, brought Franklin into church again. Hemphill was young, vigorous, an effective speaker; his sermons contained “little of the dogmatical kind, but inculcated strongly the Practice of Virtue, or what in the religious Stile are called Good Works.” To explain and urge the eternal laws of morality, Hemphill declared, was “not only a truly Christian, but beyond Comparison the most useful Method of Preaching.” Such sermons attracted and pleased not only Franklin, but many others as well, and Hemphill soon had large congregations, including many from other churches. Andrews described the attendants afterwards as “Freethinkers, Deists, and Nothings.”

Inevitably, orthodox Presbyterians disapproved Hemphill’s eloquently expounded views. Andrews attended his services all winter but, perhaps a little jealous of the younger man’s popularity, thought his opinions dangerous. On April 7, 1735, he brought charges in the Synod. A commission was appointed to examine them.
To Franklin the issue was not merely whether Hemphill’s “subverting opinions” were acceptable doctrine, but whether elder churchmen might silence and dismiss a man for preaching what they disapproved. He tried to organize supporters, and since Hemphill was a poor writer Franklin “lent him my Pen.” His first defense was published only one week before the Commission was to meet.

Mr. Franklin,
You are desired by several of your Readers to print the following Dialogue. It is between Two of the Presbyterian Meeting in this City. We cannot tell whether it may not be contrary to your Sentiments, but hope, if it should, you will not refuse publishing it on that Account: nor shall we be offended if you print any thing in Answer to it. We are yours, &c.
A.B.C.D.

S. Good Morrow! I am glad to find you well and abroad; for not having seen you at Meeting lately, I concluded you were indispos’d.
T. Tis true I have not been much at Meeting lately, but that was not occasion’d by any Indisposition. In short, I stay at home, or else go to Church, because I do not like Mr. H. your new-fangled Preacher.
S. I am sorry we should differ in Opinion upon any Account; but let us reason the Point calmly; what Offence does Mr. H. give you?
T. Tis his Preaching disturbs me: He talks of nothing but the Duties of Morality: I do not love to hear so much of Morality: I am sure it will carry no Man to Heaven, and I do not think it fit to be preached in a Christian Congregation.
S. I suppose you think no Doctrine fit to be preached in a Christian Congregation, but such as Christ and his Apostles used to preach.
T. To be sure I think so.

S. I do not conceive then how you can dislike the Preaching of Morality, when you consider, that Morality made the principal Part of their Preaching as well as of Mr. H’s. What is Christ’s Sermon on the Mount but an excellent moral Discourse, towards the End of which, (as foreseeing that People might in time come to depend more upon their Faith in him, than upon Good Works, for their Salvation) he tells the Hearers plainly, that their saying to him, Lord, Lord, (that is, professing themselves his Disciples or Christians) should give them no Title to Salvation, but their Doing the Will of his Father; and that tho’ they have prophesied in his Name, yet he will declare to them, as Neglecters of Morality, that he never knew them.
T. But what do you understand by that Expression of Christ’s, Doing the Will of my Father?
S. I understand it to be the Will of God, that we should live virtuous, upright, and good-doing Lives; as the Prophet understood it, when he said, What doth the Lord require of thee, O Man, but to do justly, love Mercy, and walk humbly with the Lord thy God.
T. But is not Faith recommended in the New Testament as well as Morality?
S. Tis true, it is. Faith is recommended as a Means of producing Morality: Our Saviour was a Teacher of Morality or Virtue, and they that were deficient and desired to be taught, ought first to believe in him as an able and faithful Teacher. Thus Faith would be a Means of producing Morality, and Morality of Salvation. But that from such Faith alone Salvation may be expected, appears to me to be neither a Christian Doctrine nor a reasonable one. And I should as soon expect, that my bare Believing Mr. Grew to be an excellent Teacher of the Mathematicks,  would make me a Mathematician, as that Believing in Christ would of it self make a Man a Christian.

T. Perhaps you may think, that tho’ Faith alone cannot save a Man, Morality or Virtue alone, may.
S. Morality or Virtue is the End, Faith only a Means to obtain that End: And if the End be obtained, it is no matter by what Means. What think you of these Sayings of Christ, when he was reproached for conversing chiefly with gross Sinners, The whole, says he, need not a Physician, but they that are sick; and, I come not to call the Righteous, but Sinners, to Repentance: Does not this imply, that there were good Men, who, without Faith in him, were in a State of Salvation? And moreover, did he not say of Nathanael, while he was yet an Unbeliever in him, and thought no Good could possibly come out of Nazareth, Behold an Israelite indeed, in whom there is no Guile! that is, behold a virtuous upright Man. Faith in Christ, however, may be and is of great Use to produce a good Life, but that it can conduce nothing towards Salvation where it does not conduce to Virtue, is, I suppose, plain from the Instance of the Devils, who are far from being Infidels, they believe, says the Scripture, and tremble. There were some indeed, even in the Apostles’ Days, that set a great Value upon Faith, distinct from Good Works, they meerly idolized it, and thought that a Man ever so righteous could not be saved without it: But one of the Apostles, to show his Dislike of such Notions, tells them, that not only those heinous Sins of Theft, Murder, and Blasphemy, but even Idleness, or the Neglect of a Man’s Business, was more pernicious than meer harmless Infidelity, He that neglects to provide for them of his own House, says he, is WORSE than an Infidel. St. James, in his second Chapter, is very zealous against these Cryers-up of Faith, and maintains that Faith without Virtue is useless, Wilt thou know, O vain Man, says he, that Faith without Works is dead; and, shew me your Faith without your Works, and I will shew you mine by my Works. Our Saviour, when describeing the last Judgment, and declaring what shall give Admission into Bliss, or exclude from it, says nothing of Faith but what he says against it, that is, that those who cry Lord, Lord, and profess to have believed in his Name, have no Favour to expect on that Account; but declares that ’tis the Practice, or the omitting the Practice of the Duties of Morality, Feeding the Hungry, cloathing the Naked, visiting the Sick, &c. in short, ’tis the Doing or not Doing all the Good that lies in our Power, that will render us the Heirs of Happiness or Misery.

T. But if Faith is of great Use to produce a good Life, why does not Mr. H. preach up Faith as well as Morality?
S. Perhaps it may [be] this, that as the good Physician suits his Physick to the Disease he finds in the Patient, so Mr. H. may possibly think, that though Faith in Christ be properly first preach’d to Heathens and such as are ignorant of the Gospel, yet since he knows that we have been baptized in the Name of Christ, and educated in his Religion, and call’d after his Name, it may not be so immediately necessary to preach Faith to us who abound in it, as Morality in which we are evidently deficient: For our late Want of Charity to each other, our Heart-burnings and Bickerings are notorious. St. James says, Where Envying and Strife is, there is Confusion and every evil Work: and where Confusion and every evil Work is, Morality and Good-will to Men, can, I think, be no unsuitable Doctrine. But surely Morality can do us no harm. Upon a Supposition that we all have Faith in Christ already, as I think we have, where can be the Damage of being exhorted to Good Works? Is Virtue Heresy; and Universal Benevolence False Doctrine, that any of us should keep away from Meeting because it is preached there?
T. Well, I do not like it, and I hope we shall not long be troubled with it. A Commission of the Synod will sit in a short Time, and try this Sort of Preaching.
S. I am glad to hear that the Synod are to take it into Consideration. There are Men of unquestionable Good Sense as well as Piety among them, and I doubt not but they will, by their Decision, deliver our Profession from the satyrical Reflection, which a few uneasy People of our Congregation have of late given Occasion for, to wit, That the Presbyterians are going to persecute, silence and condemn a good Preacher, for exhorting them to be honest and charitable to one another and the rest of Mankind.
T. If Mr. H. is a Presbyterian Teacher, he ought to preach as Presbyterians use to preach; or else he may justly be condemn’d and silenc’d by our Church Authority. We ought to abide by the Westminster Confession of Faith; and he that does not, ought not to preach in our Meetings.
S. The Apostacy of the Church from the primitive Simplicity of the Gospel, came on by Degrees; and do you think that the Reformation was of a sudden perfect, and that the first Reformers knew at once all that was right or wrong in Religion? Did not Luther at first preach only against selling of Pardons, allowing all the other Practices of the Romish Church for good? He afterwards went further, and Calvin, some think, yet further. The Church of England made a Stop, and fix’d her Faith and Doctrine by 39 Articles; with which the Presbyterians not satisfied, went yet farther; but being too self-confident to think, that as their Fathers were mistaken in some Things, they also might be in some others; and fancying themselves infallible in their Interpretations, they also ty’d themselves down by the Westminster Confession. But has not a Synod that meets in King George the Second’s Reign, as much Right to interpret Scripture, as one that met in Oliver’s Time? And if any Doctrine then maintain’d is, or shall hereafter be found not altogether orthodox, why must we be for ever confin’d to that, or to any, Confession?
T. But if the Majority of the Synod be against any Innovation, they may justly hinder the Innovator from Preaching.
S. That is as much as to say, if the Majority of the Preachers be in the wrong, they may justly hinder any Man from setting the People right; for a Majority may be in the wrong as well as the Minority, and frequently are. In the beginning of the Reformation, the Majority was vastly against the Reformers, and continues so to this Day; and, if, according to your Opinion, they had a Right to silence the Minority, I am sure the Minority ought to have been silent. But tell me, if the Presbyterians in this Country, being charitably enclin’d, should send a Missionary into Turky, to propagate the Gospel, would it not be unreasonable in the Turks to prohibit his Preaching?
T. It would, to be sure, because he comes to them for their good.
S. And if the Turks, believing us in the wrong, as we think them, should out of the same charitable Disposition, send a Missionary to preach Mahometanism to us, ought we not in the same manner to give him free Liberty of preaching his Doctrine?
T. It may be so; but what would you infer from that?
S. I would only infer, that if it would be thought reasonable to suffer a Turk to preach among us a Doctrine diametrically opposite to Christianity, it cannot be reasonable to silence one of our own Preachers, for preaching a Doctrine exactly agreeable to Christianity, only because he does not perhaps zealously propagate all the Doctrines of an old Confession. And upon the whole, though the Majority of the Synod should not in all respects approve of Mr. H.’s Doctrine, I do not however think they will find it proper to condemn him. We have justly deny’d the Infallibility of the Pope and his Councils and Synods in their Interpretations of Scripture, and can we modestly claim Infallibility for our selves or our Synods in our way of Interpreting? Peace, Unity and Virtue in any Church are more to be regarded than Orthodoxy. In the present weak State of humane Nature, surrounded as we are on all sides with Ignorance and Error, it little becomes poor fallible Man to be positive and dogmatical in his Opinions. No Point of Faith is so plain, as that Morality is our Duty, for all Sides agree in that. A virtuous Heretick shall be saved before a wicked Christian: for there is no such Thing as voluntary Error. Therefore, since ’tis an Uncertainty till we get to Heaven what true Orthodoxy in all points is, and since our Congregation is rather too small to be divided, I hope this Misunderstanding will soon be got over, and that we shall as heretofore unite again in mutual Christian Charity.
T. I wish we may. I’ll consider of what you’ve said, and wish you well.
S. Farewell.


Title: To Benjamin Franklin from Joseph Morgan, 7 July 1735
From: Morgan, Joseph
To: Franklin, Benjamin

Mr. Franklin
Maidenhead 7. July 1735.
Sir, I have long expected to See the new Edition of The Temp. Inter. If it Sell like that which you last printed of mine, you may print many; for they are all gone and people enquire for more, and none to be had. I Sent, as you desired, the places marked in the Margin, where the Additions Should be Set. Have you the Manuscript of Additions, It refers to the Same places: and you have nothing to puzzel you, except to that against Usury, add yet
[The Second Councel at Lateran under Lotharius the Emperour increased to near a thousand Bishops, in the year 1131 deprived Userers of Christian Burial, and cursed them to Hell. See Prideux’s Synopsis of Councels, Pag. 23.
Of this I writ to you Several Times.
And to the End of all you may add
[If an Act were made that no Debt Should be recovered by Law in the Space of three years (except from Persons moving out of the Province) I think in that Time most Debts would be paid, and people in a way to Live: but as it now goes it will be worse and worse; people more and more in Debt, and never better till the country is quite undone.
This I think highly necessary. If you will print it I will Serve you much in Selling and put the Books into better hands. Yet I have first and last paid you Six pounds for Books of the 2 former Sold: and more I expect from men afar off. I remain Your Friend and Servant
Joseph Morgan
The £7 is long paid to Mr. Peace as you ordered.
 Addressed: To Mr Benjamin Franklin at the New Printing Office near the Market in Philadelphia These