Benjamin Franklin. Abbott John Stevens Cabot

to the views which he advocated. Franklin immediately commenced practicing upon this newly discovered art. He was remarkably successful, and became one of the most agreeable and beloved of companions. But ere long he became satisfied of the folly of these disputations, in which each party struggles, not for truth, but for victory. It is simply an exercise of intellectual gladiatorship, in which the man who has the most skill and muscle discomfits his antagonist. Jefferson warned his nephew to avoid disputation. He says, “I have never known, during my long life, any persons’ engage in a dispute in which they did not separate, each more firmly convinced than before of the correctness of his own views.”

      Franklin enjoyed marvellous health. His digestive powers were perfect. He could live upon any thing and almost upon nothing without experiencing any inconvenience. A book advocating purely vegetable diet accidentally fell into his hands. It urged the pecuniary economy and the saving of time in adopting a vegetarian diet. Eagerly he adopted the views presented. He could safely do so, had the author advocated raw onions and carrots. The stomach of Franklin would have received them and assimilated them without any remonstrance. He succeeded in inducing his brother to relinquish one half of his board and allow him to board himself. Benjamin found that in this way, he saved much time and much money. A handful of raisins, a roll of bread, and a glass of water afforded him a dinner. This he could dispose of in from five to ten minutes, and have the remainder of the dinner hour for reading.

      The hours of the night were his own. He often sat up late and rose early, his soul all absorbed in intellectual vigils.

      There are two platforms of morality, in some respects inseparably blended, in others quite distinctly separated from each other. The one of these platforms constitutes the low standard of mere worldly morality. It says,

      You must not kill, you must not steal, you must not lie, you must not slander your neighbor, you must not cheat him in a bargain.

      But there is another platform which not only includes all this, but which introduces principles of an infinitely higher grade. It is the platform enforced by Jesus Christ as essential to a life which shall be pleasing to our Heavenly Father. Our Saviour says, You must love God in whom you live and move and have your being: you must daily pray to him with gratitude for the favors you receive. In the great conflict, raging here below, between sin and holiness, your whole heart must yearn with the desire that God’s “kingdom may come and that His will may be done on earth as in Heaven.” Imitating the example of your Saviour, who was God manifest in the flesh that by His life He might show men how to live, you must do everything in your power to lead your neighbors and friends to love God, to avoid everything in thought, word, or deed, which you think will be displeasing to Him; and you must do all in your power to prepare your heart for that world of purity and love where the spirits of the just are made perfect. No one can be blind to the fact that these principles are infinitely above the principles of mere worldly morality. They are not a substitute for those principles, but an addition to them.

      At the age of sixteen, Franklin was disposed to adopt the lower of these creeds as his rule of life; at times affirming that it was superior to the teachings of Jesus Christ; while again there would be the very clear and inconsistent avowal that, in this wicked world, something more was needed than teachings which he could plainly see seldom, if ever influenced a lost and degraded man, to be changed from a Saul of Tarsus to a Paul the Apostle. No one can understand the peculiar religious and moral character of Benjamin Franklin, without bearing in mind these distinctions.

      CHAPTER II.

       Developments of Character

Views of the Sabbath – Writings of Collins and Shaftsbury – The creed of Collins – Franklin at sixteen – The Courant – Denunciations of the paper – Franklin’s mode of acquiring the art of composition – His success as a writer – The Editor prosecuted – Benjamin becomes Editor and Publisher – Jealousy of his brother – The runaway apprentice – The voyage to New York – Great disappointment – Eventful Journey to Philadelphia – Gloomy prospects – The dawn of brighter days

      Franklin was never scrupulous in the observance of the Sabbath. Still, though he but occasionally attended church, he at times very earnestly urged that duty upon his young friends. It is not probable that the preaching he heard in those days, was calculated to interest him. While a child under the parental roof, he ordinarily accompanied his parents, and seemed to regard it as his duty to do so.

      He now, however, with an increasing sense of independence, very much preferred to spend his precious hours in his chamber, reading books which engrossed his most intense interest. Unfortunately many treatises fell into his hands in which unchristian sentiments were conveyed to his mind, by men of the highest intellectual character, and whose writings were invested with the most fascinating charms of eloquence.

      Robert Boyle, an Irish nobleman of wealth and fervent piety, had established at Oxford a lectureship, the object of which was to prove the truth of the Christian religion. These lectures had found their way in tracts to the little library of Franklin’s father. When but fifteen years of age the boy read them, with a far keener relish than most school-boys now read the flashy novels of the day. In order to refute the arguments of the deists, the lecturers were bound to produce those arguments fairly and forcibly. But to this young boy’s piercing mind, the arguments against Christianity seemed stronger than those which were brought forward to refute them. Thus the lad became, not a positive unbeliever, but an honest doubter. He now sought earnestly for other works upon that all-important subject.

      The two most important, influential and popular writers of that day were perhaps Anthony Collins and the Earl of Shaftsbury. These were both men of fortune, of polished education, and of great rhetorical and argumentative skill. Their influence over young minds was greatly increased by the courtesy and candor which pervaded all their writings. They ever wrote like gentlemen addressing gentlemen; and the views they urged were presented with the modesty of men who were earnestly seeking for the truth.

      The main attack of both of these men was directed against the miracles of the Bible. It was very evident that, the Divine authority of the Bible being overthrown, the whole structure of the Christian religion and morality must pass away. Mr. Parton, in his admirable Life of Franklin, says,

      “Any one who will turn over an edition of Shaftsbury, and try to read it with the mind of this merry and receptive printer’s boy, will perceive how entirely captivating it must have been to him. The raillery that was always the raillery of a gentleman; the irony so delicate as really to deceive some men who passed for acute; the fine urbanity that pervades even the passages called severe; the genuine reverence of the author for virtue; the spectacle revealed of a man uniting in himself all that is good in sense, with all that is agreeable in the man of the world, – how pleasing it must all have been to our inky apprentice as he munched his noon-day crust.”

      The practical creed of Collins and Shaftsbury, so far as it can be gleaned from the obscurity of their brilliant pages, consisted in the entire renunciation of all that is deemed the spirituality of the Christian creed, and the simple enforcement of the ordinary principles of morality in man’s intercourse with his brother man. In substance they said,

      “Be truthful and honest. Do not openly oppose the institutions of Christianity, for that will render you obnoxious to your neighbors. Conform to the ordinary usages of the society in the midst of which you move; and as to creeds, let them alone as unworthy of a moment’s thought.”

      Franklin, at sixteen years of age, became a thorough convert to these views. He was virtually without any God. He had no rule of life but his own instincts; but those instincts were of a high order, emboldening his character and restraining him from all vulgar vice. Thus he wandered for many years; though there are many indications of an occasionally troubled mind, and though he at times struggled with great eagerness to obtain a higher state of moral perfection, he certainly never developed the character of a warm-hearted and devoted follower of Jesus.4

      James Franklin was prosperous in his business. On the 17th of August, 1721, he issued the first number of a newspaper entitled “The New England Courant.” Benjamin set the type, struck off the impression of two or three hundred, with a hand-press, and then traversed the streets,

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“For some years he wandered in heathenish darkness. He forsook the safe and good though narrow way of his forefathers, and of his father and mother, and his gentle Uncle Benjamin, without finding better and larger ways of his own. He was in danger of becoming a castaway or a commonplace successful man of the world. He found in due time, after many trials, and much suffering and many grievous errors, that the soul of a man does not thrive upon negations, and that, in very truth a man must believe in order that he may be saved.” —Parton’s Life of Franklin, Vol. I, p. 71.