Benjamin Franklin, Self-Revealed - Wiliam Cabell Bruce

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author and owner (or subfeudatory) of our System, in Franklin's efforts to shun certain vices and infirmities, and to practice certain virtues; all of the vices, infirmities and virtues being set forth in the most specific terms with the limpidity which marked everything that Franklin ever wrote, sacred or profane. One of the supplications was that he might be loyal to his Prince and faithful to his country. This he was until it became impossible for him to be loyal to both. Another was that he might avoid lasciviousness. The prayer was not answered; for William Franklin, on account of whose birth he should have received twenty-one lashes under the laws of Pennsylvania, was born about two years after it was framed. Creed and liturgy end with a series of thanks for the benefits which the author had already received. Both creed and liturgy, we are told by James Parton, were recorded with the utmost care and elegance in a little pocket prayer-book, and the liturgy Franklin practiced for many years. For a large part of his life, he bore his book of devotions and his book of moral practice about on his person wherever he went, as if they were amulets to ward off every evil inclination upon his part to yield to what he calls in the Autobiography "the unremitting attraction of ancient habits."

      It is likewise a fact that, notwithstanding the high opinion that he expressed to his daughter Sally of the Book of Common Prayer, he undertook at one time to assist Sir Francis Dashwood, Lord Le Despencer in reforming it. The delicious incongruity of the thing is very much enhanced when we remember that a part of Sir Francis' religious training for the task consisted in the circumstance that, in his wilder days, he had been the Abbot of Medmenham Abbey, which numbered among its godless monks—named the Franciscans after himself—the Earl of Sandwich, Paul Whitehead, Budd Doddington and John Wilkes. Over the portals of this infamous retreat was written "Do what you please," and within it the licentious invitation was duly carried into practice by perhaps the most graceless group of blasphemers and libertines that England had ever known. However, when Sir Francis and Franklin became collaborators, the former had, with advancing years, apparently reached the conclusion that this world was one where a decent regard should be paid to something higher than ourselves in preference to giving ourselves up unreservedly to doing what we please, and intercourse, bred by the fact that Sir Francis was a Joint Postmaster-General of Great Britain at the same time that Franklin was Deputy Postmaster-General for America, led naturally to a co-operative venture on their part. Of Sir Francis, when the dregs of his life were settling down into the bottom of the glass, leaving nothing but the better elements of his existence to be drawn off, Franklin gives us a genial picture. Speaking of West Wycombe, Sir Francis' country seat, he says: "But a pleasanter Thing is the kind Countenance, the facetious and very intelligent Conversation of mine Host, who having been for many Years engaged in publick Affairs, seen all Parts of Europe, and kept the best Company in the World, is himself the best existing." High praise this, indeed, from a man who usually had a social equivalent for whatever he received from an agreeable host! Franklin took as his share of the revision the Catechism and the Psalms. Of the Catechism, he retained only two questions (with the answers), "What is your duty to God?" and "What is your duty to your neighbor?" The Psalms he very much shortened by omitting the repetitions (of which he found, he said, in a letter to Granville Sharp, more than he could have imagined) and the imprecations, which appeared, he said, in the same letter, not to suit well the Christian doctrine of forgiveness of injuries and doing good to enemies. As revised by the two friends, the book was shorn of all references to the Sacraments and to the divinity of Our Lord, and the commandments in the Catechism, the Nicene and the Athanasian Creeds, and even the Canticle, "All ye Works of the Lord," so close to the heart of nature, were ruthlessly deleted. All of the Apostle's Creed, too, went, except, to use Franklin's words, "the parts that are most intelligible and most essential." The Te Deum and the Venite were also pared down to very small proportions. Some of the other changes assumed the form of abridgments of the services provided for Communion, Infant Baptism, Confirmation, the Visitation of the Sick and the Burial of the Dead. Franklin loved his species too much, we may be sure, not to approve unqualifiedly the resolution of Sir Francis to omit wholly "the Commination, and all cursing of mankind." Nor was a man, whose own happy marriage had begun with such little ceremony, likely to object strongly to the abbreviation of the service for the solemnization of Matrimony upon which Sir Francis also decided. In fine, the whole of the Book of Common Prayer was reduced to nearly one half its original compass. The preface was written by Franklin. Judging from its terms, the principal motive of the new version was to do away with the physical inconvenience and discomfort caused in one way or another by long services. If the services were abridged, the clergy would be saved a great deal of fatigue, many pious and devout persons, unable from age or infirmities to remain for hours in a cold church, would then attend divine worship and be comfortable, the younger people would probably attend oftener and more cheerfully, the sick would not find the prayer for the visitation of the sick such a burden in their weak and distressed state, and persons, standing around an open grave, could put their hats on again after a much briefer period of exposure. Other reasons are given for the revision, but the idea of holding out brevity as a kind of bait to worship is the dominant one that runs through the Preface. It is written exactly as if there was no such thing in the world as hallowed religious traditions, associations or sentiments, deep as Human Love, strong as Death, to which an almost sacrilegious shock would be given by even moderate innovations. "The book," Franklin says in his letter to Granville Sharp, "was printed for Wilkie, in St. Paul's Church Yard, but never much noticed. Some were given away, very few sold, and I suppose the bulk became waste paper. In the prayers so much was retrenched that approbation could hardly be expected." In America, the Abridgment was known as "Franklin's Prayer Book," and, worthless as it is, in a religious sense, since it became rare, Franklin's fame has been known to give a single copy of it a pecuniary value of not less than one thousand dollars. The literary relations of Franklin to devotion began with a Creed as eccentric as the Oriental notion that the whole world is upheld by a cow with blue horns and ended with partial responsibility for a Prayer Book almost as devoid of a true religious spirit as one of his dissertations on chimneys. He was slow, however, to renounce a practical aim, when once formed. The abridged Prayer Book was printed in 1773, and some fourteen years afterwards in a letter to Alexander Small he expressed his pleasure at hearing that it had met with the approbation of Small and "good Mrs. Baldwin." "It is not yet, that I know of," he said, "received in public Practice anywhere; but, as it is said that Good Motions never die, perhaps in time it may be found useful."

      Another incident in the relations of Franklin to Prayer was the suggestion made by him in the Federal Convention of 1787 that thenceforth prayers, imploring the assistance of Heaven and its blessing on the deliberations of the Convention, should be held every morning before the Convention proceeded to business. "In this Situation of this Assembly, groping, as it were, in the dark to find Political Truth, and scarce able to distinguish it when presented to us, how has it happened, Sir," he asked, "that we have not hitherto once thought of humbly applying to the Father of Lights to illuminate our Understandings?" The question was a timely one, and was part of an eloquent and impressive speech, but resulted in nothing more fruitful than an exclamatory memorandum of Franklin, indignant or humorous we do not know which, "The convention, except three or four persons, thought prayers unnecessary!"

      It is only when insisting upon the charitable and fruitful side of religion that Franklin has any wholesome or winning message to deliver touching it; but, when doing this, his utterances are often edifying in the highest degree. In an early letter to his father, who believed that the son had imbibed some erroneous opinions with regard to religion, after respectfully reminding his father that it is no more in a man's power to think than to look like another, he used these words:

      My mother grieves that one of her sons is an Arian, another an Arminian. What an Arminian or an Arian is, I cannot say that I very well know. The truth is, I make such distinctions very little my study. I think vital religion has always suffered, when orthodoxy is more regarded than virtue; and the Scriptures assure me, that at the last day we shall not be examined what we thought, but what we did; and our recommendation will not be, that we said, Lord! Lord! but that we did good to our fellow creatures. (See Matt. xxv.)

      These convictions he was destined to reaffirm over and over again in the course of his life. They were most elaborately stated in his forty-eighth year in a letter to Joseph Huey. He had received, he said, much kindness from men, to whom he would never have any opportunity

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