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find it in his heart to say was: "Our ancestors from Catholic became first Church-of-England men, and then refined into Presbyterians. To change now from Presbyterianism to Popery seems to me refining backwards, from white sugar to brown." In commenting in a letter to Elizabeth Partridge, formerly Hubbard, a year or so before his own death on the death of a friend of theirs, he uses these words:

      You tell me our poor Friend Ben Kent is gone; I hope to the Regions of the Blessed, or at least to some Place where Souls are prepared for those Regions. I found my Hope on this, that tho' not so orthodox as you and I, he was an honest Man, and had his Virtues. If he had any Hypocrisy it was of that inverted kind, with which a Man is not so bad as he seems to be. And with regard to future Bliss I cannot help imagining, that Multitudes of the zealously Orthodox of different Sects, who at the last Day may flock together, in hopes of seeing (mutilated) damn'd, will be disappointed, and oblig'd to rest content with their own Salvation.

      Franklin's Kingdom of Heaven was one into which there was such an abundant entrance that even his poor friend, Ben Kent, could hope to arrive there thoroughly disinfected after a brief quarantine on the road.7 But it is in his Conte that the spirit of religious charity, by which this letter is animated, is given the sparkling, graceful form with which his fancy readily clothed its creations when form and finish were what the workmanship of the occasion required. Montrésor who is very sick, tells his curé that he has had a vision during the night which has set his mind entirely at rest as to his future. "What was your vision?" said the good priest. "I was," replied Montrésor, "at the gate of Paradise, with a crowd of people who wished to enter. And St. Peter asked each one what his religion was. One answered, 'I am a Roman Catholic.' 'Ah, well,' said St. Peter, 'enter, and take your place there among the Catholics.' Another said, that he belonged to the Anglican Church. 'Ah, well,' said St. Peter, 'enter and take your place there among the Anglicans.' Another said that he was a Quaker. 'Enter,' said St. Peter, 'and take your place among the Quakers.' Finally, my turn being come, he asked me what my religion was. 'Alas!' replied I, 'unfortunately poor Jacques Montrésor has none.' 'That is a pity,' said the Saint, 'I do not know where to place you; but enter all the same; and place yourself where you can.'"

      Perhaps, however, in none of Franklin's writings is his mental attitude towards religious sects and their varied creeds and organizations disclosed with such bland insouciance and delicate raillery as in his letter to Mason Weems and Edward Gantt. Weems was the famous parson Weems whose legendary story of the cherry tree and the hatchet made for many years such a sublime enfant terrible of Washington, and Gantt was a native of Maryland who was destined in the course of time to become a chaplain of the United States Senate. In this letter, after acknowledging a letter from Weems and Gantt telling him that the Archbishop of Canterbury would not permit them to be ordained, unless they took the oath of allegiance, he says that he had obtained an opinion from a clergyman of his acquaintance in Paris that they could not be ordained there, or that, if they were, they would be required to vow obedience to the Archbishop of Paris. He next inquired of the Pope's Nuncio whether they might not be ordained by the Catholic Bishop in America, but received the answer that the thing was impossible unless the gentlemen became Catholics. Then, after a deprecatory statement that the affair was one of which he knew very little, and that he might therefore ask questions or propose means that were improper or impracticable, he pointedly adds: "But what is the necessity of your being connected with the Church of England? Would it not be as well, if you were of the Church of Ireland?" The religion was the same, though there was a different set of Bishops and Archbishops and perhaps the Bishop of Derry, who was a man of liberal sentiments, might give them orders as of the Irish Church. If both Britain and Ireland refused them (and he was not sure that the Bishops of Denmark or Sweden would ordain them unless they became Lutherans), then, in his humble opinion, next to becoming Presbyterians, the Episcopal Clergy of America could not do better than follow the example of the first Clergy of Scotland, who, when a similar difficulty arose, assembled in the Cathedral, and the Mitre, Crosier and Robes of a Bishop being laid upon the Altar, after earnest prayers for direction in their choice, elected one of their own number; when the King said to him: "Arise, go to the Altar, and receive your Office at the Hand of God." If the British Isles were sunk in the sea, he continued (and the surface of the Globe had suffered greater changes), his correspondents would probably take some such method as this, and persistence in the denial of ordination to them by the English Church came to the same thing. A hundred years later, when people were more enlightened, it would be wondered at that men in America, qualified by their learning and piety to pray for, and instruct, their neighbors, should not be permitted to do it until they had made a voyage of six thousand miles out and home to ask leave of a cross old gentleman at Canterbury who seemed, by the account of his correspondents, to have as little regard for the souls of the People of Maryland as King William's Attorney-General Seymour had for those of the People of Virginia, when, in reply to the reminder of the Reverend Commissary Blair of William and Mary College that the latter had souls to be saved as well as the People of England, he exclaimed: "Souls! damn your Souls. Make Tobacco."

      Here we have Franklin absolutely in puris naturalibus as respects the sacerdotal side of Religion, lavishing upon his correspondents in a single letter a series of half-serious, half-mocking sentiments flavored with some of his best intellectual qualities, and doubtless leaving them in a teasing state of uncertainty as to whether he intended to ridicule them or not. In the light of such a letter as this, the reader will hardly be surprised to learn that he did not quit the world until he had put on record his high opinion of heretics. After asking Benjamin Vaughan in one of his letters about a year and a half before his death, to remember him affectionately to the "honest" heretic, Doctor Priestley, he said:

      I do not call him honest by way of distinction; for I think all the heretics I have known have been virtuous men. They have the virtue of fortitude, or they would not venture to own their heresy; and they cannot afford to be deficient in any of the other virtues, as that would give advantage to their many enemies; and they have not, like orthodox sinners, such a number of friends to excuse or justify them.

      Holding these views about heretics, it is natural that Franklin should at times have stigmatized religious bigotry as it deserved. In his Remarks on a Late Protest, when he was being assailed for one of the most creditable acts of his life, his unsparing denunciation of the murder of hapless Indians by the Paxton Boys, he had a fearless word to say about "those religious Bigots, who are of all Savages the most brutish." And it would be difficult to find a terser or more graphic picture of religious discord than this in one of his letters to Jane Mecom:

      Each party abuses the other; the profane and the infidel believe both sides, and enjoy the fray; the reputation of religion in general suffers, and its enemies are ready to say, not what was said in the primitive times, Behold how these Christians love one another, – but, Mark how these Christians hate one another! Indeed, when religious people quarrel about religion or hungry people about their victuals, it looks as if they had not much of either among them.

      Not only did Franklin have no sympathy with sects and their jarring pretensions but he had little patience with either doctrinal theology or ecclesiastical rites and forms of any sort. Even after he decided to keep away from public worship on Sundays, he still retained [he said], a sense of its utility, when rightly conducted, and continued to pay regularly his annual subscription to the Presbyterian Church in Philadelphia which he had attended. Later, he was induced by its pastor to sit now and then under his ministrations; once he states, as if with a slight elevation of the eyebrows, for five Sundays successively, but it all proved unedifying, since not a single moral principle was inculcated or enforced; the aim of the preacher seeming to be rather to make them good Presbyterians than good citizens. At length the devout man took for his text the following verse from the fourth chapter of the Philippians: "Finally, brethren, whatsoever things are true, honest, just, pure, lovely or of good report, if there be any virtue, or any praise, think on these things." Now, thought Franklin, in a sermon on such a text we cannot miss of having some of the "morality" which was to him the entire meat of religion. But the text, promising as it was, had been subjected to such merciless dessication that it resolved itself into five points only "as meant by the apostle, viz.: 1. Keeping holy the Sabbath day. 2. Being diligent in reading the holy Scriptures. 3. Attending duly the publick worship.

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