From the Writings of Benjamin Franklin in the Pennsylvania Gazette

On Protection of Towns from Fire

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 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 Neigbouring 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 Hook-men, 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 40 s. 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 make 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.

The Pennsylvania Gazette, February 4, 1734/5

Self-Denial Not the Essence of Virtue

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.

New-Castle, Feb. 5. 1734,5.

The Pennsylvania Gazette, February 18, 1734/5

A Man of Sense

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 Shoe-making, 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 Knowlege 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.

The Pennsylvania Gazette, February 11, 1734/5

Reply to a Piece of Advice

Mr. Franklin,

In your Paper of the 18th past, some Verses were inserted, said to be design'd as a PIECE OF ADVICE to a good Friend. As this Piece of Advice, if it had been intended for a particular Friend alone, might have been as well convey'd to him privately; I suppose the Author by getting it publish'd, thinks it may be of Use to great Numbers of others, in his Friend's Circumstances. The import of it is, "That 'tis mighty silly for a single Man to change his State; for assoon as his Wishes are crown'd, his expected Bliss dissolves into Cares in Bondage, which is a compleat Curse; That only Fools in Life wed, for every Woman is a Tyrant: That he who marries, acts contrary to his Interest, loses his Liberty and his Friends, and will soon perceive himself undone; and that the best of the Sex are no better than a Plague." So ill-natur'd a Thing must have been written, either by some forlorn old Batchelor, or some cast-away Widower, that has got the Knack of drowning all his softer Inclinations in his Bowl or his Bottle. I am grown old and have made abundance of Observations, and I have had three Wives my self; so that from both Experience and Observation I can say, that this Advice is wrong and untrue in every Particular. It is wrong to assert that tis silly in a single Man to change his State: For what old Batchelor can die without Regret and Remorse, when he reflects upon his Death-bed, that the inestimable Blessing of Life and Being has been communicated by Father to Son through all Generations from Adam down to him, but in him it stops and is extinguished; and that the Humane Race divine would be no more, for any Thing he has done to continue it; he having, like the wicked Servant, wrapt up and hid his Talent in a Napkin, (i. e. his Shirt Tail,) while his Neighbours the Good and Faithful Servants, had some of them produced Five and some Ten. I say such an one shall not only die with Regret, but he may justly fear a severe Punishment. Nor is it true that assoon as a Man weds, his expected Bliss dissolves into slavish Cares and Bondage. Every Man that is really a Man is Master of his own Family; and it cannot be Bondage to have another submit to one's Government. If there be any Bondage in the Case, 'tis the Woman enters into it, and not the Man. And as to the Cares, they are chiefly what attend the bringing up of Children; and I would ask any Man who has experienced it, if they are not the most delightful Cares in the World; and if from that Particular alone, he does not find the Bliss of a double State much greater, instead of being less than he expected. In short this Bondage and these Cares are like the Bondage of having a beautiful and fertile Garden, which a Man takes great Delight in; and the Cares are the Pleasure he finds in cultivating it, and raising as many beautiful and useful Plants from it as he can. And if common Planting and Gardening be an Honourable Employment, (as 'tis generally allow'd, since the greatest Heroes have practic'd it without any Diminution to their Glory) I think Human Planting must be more Honourable, as the Plants to be raised are more excellent in their Nature, and to bring them to Perfection requires the greater Skill and Wisdom.

As to the Adviser's next Insinuation, that only Fools wed, and every Woman is a Tyrant; 'tis a very severe and undutiful Reflection upon his own Father and Mother; and since he is most likely to know best the Affairs of his own Family, I shall not contradict him in that particular, so far as relates to his own Relations: for perhaps his Aversion to a Wife arises from observing how his Mamma treated his Daddy; for she might be a Xantippe tho' he was no Socrates; it being probable that a wise Man would have instill'd sounder Principles into his Son. But in general I utterly dissent from him, and declare, that I scarce ever knew a Man who knew how to command in a proper Manner, but his Wife knew as well how to show a becoming Obedience. And there are in the World infinitely more He-Tyrants than She-Ones.

In the next Place he insinuates, that a Man by marrying, acts contrary to his Interest, loses his Liberty and his Friends, and soon finds himself undone. In which he is as much mistaken as in any of the rest. A Man does not act contrary to his Interest by Marrying; for I and Thousands more know very well that we could never thrive till we were married; and have done well ever since; What we get, the Women save; a Man being fixt in Life minds his Business better and more steadily; and he that cannot thrive married, could never have throve better single; for the Idleness and Negligence of Men is more frequently fatal to Families, than the Extravagance of Women. Nor does a Man lose his Liberty but encrease it; for when he has no Wife to take Care of his Affairs at Home, if he carries on any Business there, he cannot go Abroad without a Detriment to that; but having a Wife, that he can confide in, he may with much more Freedom be abroad, and for a longer Time; thus the Business goes on comfortably, and the good Couple relieve one another by turns, like a faithful Pair of Doves. Nor does he lose Friends but gain them, by prudently marrying; for there are all the Woman's Relations added to his own, ready to assist and encourage the new-married Couple; and a Man that has a Wife and Children, is sooner trusted in Business, and can have Credit longer and for larger Sums than if he was single, inasmuch as he is look'd upon to be more firmly settled, and under greater Obligations to behave honestly, for his Family's Sake.

I have almost done with our Adviser, for he says but one thing more; to wit, that the best of the Sex are no better than Plagues. Very hard again upon his poor Mother, who tho' she might be the best Woman in the World, was, it seems, in her graceless Son's Opinion, no better than a Pestilence. Certainly this Versifyer never knew what a Woman is! He must be, as I conjectur'd at first, some forlorn old Batchelor. And if I could conjure, I believe I should discover, that his Case is like that of many other old He-Maids I have heard of. Such senseless Advice as this can have no Effect upon them; 'tis nothing like this, that deters them from marrying. But having in some of their first Attempts upon the kinder Sort of the Fair Sex, come off with Shame and Disgrace, they persuade themselves that they are, (and perhaps they are) really Impotent: And so durst not marry, for fear of those dishonourable Decorations of the Head, which they think it the inevitable Fate of a Fumbler to wear. Then, like the Fox who could not use his Tail, (but the Fox had really lost it) they set up for Advisers, as the Gentleman I have been dealing with; and would fain persuade others, that the Use of their own Tails is more mischievous than beneficial. But I shall leave him to Repentance; and endeavour to make the Reader some Amends for my Scribble, by adding the following Verses from the two best English Poets that ever were; only hinting, that by the first two Lines 'tis plain from whence our Poetical Adviser had his Inspiration.

Our Maker bids increase; who bids abstain,
But our Destroyer, foe to GOD and Man?
Hail wedded Love! mysterious Law, true source
Of human Offspring, sole propriety
In Paradise! of all Things common else.
By thee adult'rous Lust was driv'n from Men,
Among the bestial Herds to range; by thee,
(Founded in Reason, loyal, just, and pure)
Relations dear, and all the Charities
Of Father, Son, and Brother, first were known.
Perpetual Fountain of domestic Sweets!
Whose Bed is undefil'd, and chaste, pronounc'd.
Here, Love his golden shafts employs; here lights
His constant Lamp; and waves his purple Wings;
Reigns here, and revels: not in the bought smile
Of harlots; loveless, joyless, un-endear'd;
Casual fruition!
Milton.

BUT happy they! the happiest of their Kind!
Whom gentler Stars unite, and in one Fate
Their Hearts, their Fortunes, and their Beings blend.
'Tis not the courser Tie of human Laws,
Unnatural oft, and foreign to the Mind,
Which binds their Peace, but Harmony itself,
Attuning all their Passions into Love;
Where Friendship full-exerts his softest Power,
Perfect Esteem enliven'd by Desire
Ineffable, and Sympathy of Soul,
Thought meeting Thought, and Will preventing Will,
With boundless Confidence; for nought but Love
Can answer Love, and render Bliss secure.
------ those whom Love cements, in holy Faith,
And equal Transport, free as Nature, live,
Disdaining Fear; for what's the World to them,
It's Pomp, it's Pleasure, and it's Nonsense all!
Who in each other clasp whatever fair
High Fancy forms, and lavish Heart can wish,
Something than Beauty dearer, should they look
Or on the Mind, or mind-illumin'd Face;
Truth, Goodness, Honour, Harmony and Love,
The richest Bounty of indulgent Heaven.
Mean-time a smiling Offspring rises round,
And mingles both their Graces. By degrees,
The human Blossom blows; and every Day,
Soft as it rolls along, shows some new Charm,
The Father's Lustre, and the Mother's Bloom.
Then infant Reason grows apace, and calls
For the kind Hand of an assiduous Care;
Delightful Task! to rear the tender Thought,
To teach the young Idea how to shoot,
To pour the fresh Instruction o'er the Mind,
To breathe th' inspiring Spirit, and to plant
The generous Purpose in the glowing Breast.
Oh speak the Joy! You, whom the sudden Tear
Surprizes often, while you look around,
And nothing strikes your Eye but Sights of Bliss,
All various Nature pressing on the Heart,
Obedient Fortune, and approving Heaven.
These are the Blessings of diviner Love;
And thus their Moments fly; the Seasons thus,
As ceaseless round a jarring World they roll,
Still find them happy; and consenting SPRING
Sheds her own rosy Garland on their Head:
Till Evening comes at last, cool, gentle, calm;
When after the long vernal Day of Life,
Enamour'd more, as Soul approaches Soul,
Together, down they sink in social Sleep.
Thomson.

I am, Sir,
Your most humble Servant,
A. A.

The Pennsylvania Gazette, March 4, 1734/5

On a Pertinacious Obstinacy in Opinion

As a pertinacious Obstinacy in Opinion, and confident Self-Sufficiency, is possibly one of the greatest Vices, as well as Weaknesses, that the human Mind is capable of; so on the contrary a Readiness to give up a loved Opinion, upon due Conviction, is as great a Glory, as well as Happiness, as we are here capable of attaining: For as Solomon justly observes, a wise Man feareth; he, conscious of his own Imperfections, and sensible of the numberless Mistakes and Errors we are here subject and liable to, submits to the Dictates of Truth and Wisdom, where-ever he finds them, and thereby avoids the Evil, and attains the Glory. But the Fool, the self-sufficient Man, who proudly arrogates all Knowledge and Science to himself, rageth at Contradiction, and will not suffer his Knowledge to be questioned; what wonder is it then, if he fall into Evil when he is thus confident?

It is a just Observation, that a love of Truth and Goodness is not more essential to an honest Man than a Readiness to change his Mind and Practice, upon Conviction that he is in the wrong: And indeed, these two are inseparably connected in our present fallible Condition; possibly those who are arrived at a better State, may get clear of all their Mistakes, as well as their ill Habits immediately, and yet be capable of an endless Improvement in Knowledge, by having their Minds extended still to discover further Objects and new Relations of Things which they had no Notions of before. Upon this Supposition they may receive continual Additions to their Store, and yet have no Occasion to change their former Sentiments, because they were right as far as they went: But I am sure in this Life we find frequent Reason to give up mistaken Opinions, as well as to take in additional Light. We cannot but perceive ourselves liable to innumerable Errors, even when we are most careful to avoid them, either from our Ignorance in the Nature of Things, or in the Use and Meaning of Words. We take up Opinions, or engage in Parties, thro' the influence of Education, Friendship, and Alliances, or in the Heat of Opposition and Prejudice, which cannot be maintained upon more exact Enquiries, or in cool impartial Thoughts. Prevailing Opinions insensibly gain the Possession of our Minds, and have commonly the Advantage of being Firstcomers: and yet are very often no better than prevailing Falshoods, directly the Reverse of Truth. We are all apt to be misled, where the Safety of our Interest, or Peace with our Neighbours appear to depend upon a particular Sett of Principles, or upon falling in with a Party. A Man can hardly forbear wishing those Things to be true and right, which he apprehends would be for his Conveniency to find so: And many Perswasions, when they are looked into, plainly appear to have no better a Foundation.

It must therefore be highly reasonable, to examine our Sentiments, and always to lie open to Conviction and farther Light upon better Consideration of a Case, and to be willing to profit by the Diligence and Enquiries, as well of other Men, as ourselves. Without this, Reason would be given us in vain, Study and Converse wou'd be useless and unprofitable Things. It would be much happier for us to have no Advantages for better Instruction, or no Capacity to improve by them, if we must necessarily be staked down to those Apprehensions of Things, either in Religion or Politicks, which we have happened to light upon.

That Man only, who is ready to change his Mind upon proper Conviction, is in the Way to come at the Knowledge of Truth. He who is neither ashamed of his own Ignorance, nor unwilling to receive Help from any Quarter towards the better Information of his Mind, or afraid to discard an old and favoured Opinion, upon better Evidence; he, I say, will find Truth kindly open before him, and freely offer it self to him: He will be surprized with the noble Pleasure of a new Discovery, and his Knowledge will be always progressive as long as he lives. But a Man tenacious of his first Thoughts is necessarily concluded in Error, if ever he happens to mistake: For when People once arrive to an Opinion of Infallibility, they can never grow wiser than they already are.

It is an Argument indeed of Levity and Weakness of Mind, to change our Opinion upon every slight Appearance, or to give it up to the Authority of others: But it argues a real Greatness of Soul, to have always a regard for Truth, superiour to every other Consideration, and to feel an undissembled Pleasure upon the Discovery of it.

If Truth is Divine and Eternal, 'tis the natural Homage of a Reasonable Mind to yield to its powerful Light, and embrace its lovely Form wherever it appears; 'tis Superstition to be fond of an old Opinion not supported by it; It is Idolatry to adore the Image and false Appearance of it: But it is open Prophaness, to neglect and contemn it. The only acceptable Sacrifice here, is that of our darling Prejudice, and the Offering of an upright Mind is like the Perfume of Incense.

But a sincere and hearty Lover of Truth will not content himself with a meer Change of his Sentiments upon Conviction, concealed within his own Breast; but will ingenuously acknowledge his Mistake, as freely and as publickly as he avowed it. The same Frankness and Sincerity which make me declare myself of one Opinion at one Time, will oblige me to declare myself of another afterwards, if my Sentiments are really altered. We owe this Justice to Mankind as well as Truth.

VERIDICUS.

The Pennsylvania Gazette, March 27, 1735

Dialogue Between Two Presbyterians

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 describing 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.

The Pennsylvania Gazette, April 10, 1735

Women's Court

We hear from Chester County, that last Week at a Vendue held there, a Man being unreasonably abusive to his Wife upon some trifling Occasion, the Women form'd themselves into a Court, and order'd him to be apprehended by their Officers and brought to Tryal: Being found guilty he was condemn'd to be duck'd 3 times in a neighbouring Pond, and to have one half cut off, of his Hair and Beard (which it seems he wore at full length) and the Sentence was accordingly executed, to the great Diversion of the Spectators.

The Pennsylvania Gazette, April 17, 1735

Advice to a Pretty Creature and Replies

Mr. Franklin, "Pray let the prettiest Creature in this Place know, (by publishing this) That if it was not for her Affectation, she would be absolutely irresistible."

The Pennsylvania Gazette, November 20, 1735

. . .

The little Epistle in our last, has produced no less than six, which follow in the order we receiv'd 'em.

Mr. Franklin,

`I cannot conceive who your Correspondent means by the prettiest Creature in this Place; but I can assure either him or her, that she who is truly so, has no Affectation at all.'

SIR,

`Since your last Week's Paper I have look'd in my Glass a thousand Times, I believe, in one Day; and if it was not for the Charge of Affectation I might, without Partiality, believe myself the Person meant.'

Mr. Franklin,

`I must own that several have told me, I am the prettiest Creature in this Place; but I believe I shou'd not have been tax'd with Affectation if I cou'd have thought as well of them as they do of themselves.'

SIR,

`Your Sex calls me pretty; my own affected. Is it from Judgment in the one, or Envy in the other?'

Mr. Franklin,

`They that call me affected are greatly mistaken; for I don't know that I ever refus'd a Kiss to any Body but a Fool.'

Friend Benjamin,

`I am not at all displeased at being charged with Affectation. Thou know'st the vain People call Decency of Behaviour by that Name.'

The Pennsylvania Gazette, November 27, 1735