of piety and inward principle that we may expect to find the uncorrupted patriot, the useful citizen, and the invincible soldier. God grant that in America true religion and civil liberty may be inseparable, and that the unjust attempts to destroy the one may in the issue tend to the support and establishment of both."

In affixing his name to the Declaration of Independence, he rose in that illustrious body of men and uttered the following thrilling words :

"Mr. President:-That noble instrument on your table, which insures immortality to its author, should be subscribed this very morning by every pen in the House. He who will not respond. to its accents, and strain every nerve to carry into effect its provisions, is unworthy the name of freeman. Although these gray hairs must descend into the sepulchre, I would infinitely rather they should descend thither by the hand of the executioner, than desert at this crisis the sacred cause of my country." The appeal was electric. Every member rose and affixed his name to that immortal Declaration.

In a discourse he preached at a public thanksgiving, after peace, from the text, "Salvation belongeth unto the Lord," in which he showed "what the United States of America owed to Divine Providence in the course of the present war," he closed with the following remarks:

"Those who are vested with civil authority ought also with much care to promote religion and good morals among all under their government. If we give credit to the Holy Scriptures, he that ruleth must be just, ruling in the fear of God. Those who wish well to a state ought to choose, to places of trust, men of inward principle, justified by exemplary conversation. Those who pay no regard to religion and sobriety, in the persons whom they send to the legislature of any state, will soon pay dear for their folly. Let a man's zeal, profession, or even principles, as to political measures, be what they will, if he is without personal integrity and private virtue as a man, he is not to be trusted. I think we have had some instances of men who have roared for liberty in taverns, and were most noisy in public meetings, who yet have turned traitors in a little while. If the people in general ought to have regard to the moral character of those whom they invest with authority, either in the legislative, executive, or judicial branches, such as are so

promoted may perceive what is and will be expected of them. They are under the strongest obligations to promote religion, sobriety, industry, and even social virtue, among those who are committed to their care. If you ask me what are the means which civil rulers are bound to use for attaining these ends, further than the impartial support and faithful guardianship of the rights of conscience, I answer, that example itself is none of the least. Those who are in high stations and authority are exposed to continual observation; and therefore their example is better seen and hath greater influence than that of persons of inferior rank. Reverence for the name of God, a punctual attendance on the public and private duties of religion, as well as sobriety and purity of conversation, are especially incumbent on those who are honored with places of power and trust. But I cannot content myself with this. It is certainly the duty of magistrates to be a terror to evil-doers, and a praise to them that do well.”

"Let us cherish a love of piety, order, industry, purity. Let us check every disposition to luxury, effeminacy, and the pleasures of a dissipated life. Let us in public measures put honor upon modesty and self-denial, which is the index of real merit. And in our families let us do the best, by religious instruction, to sow the seeds which may bear fruit in the next generation. Whatever state among us shall continue to make piety and virtue the standard of public honor will enjoy the greatest inward peace, the greatest national happiness, and in every conflict will discover the greatest constitutional strength."

BENJAMIN FRANKLIN,

The civilian, the philosopher, the patriot, the wise and virtuous statesman, and signer of the Declaration of Independence, had a profound reverence for the Christian religion and faith in its divinity. He was, in his childhood and youth, trained in the school of Puritan piety, and the foundation of his character and eminent usefulness was formed by the teachings of a Christian minister. In early life, he read Dr. Cotton Mather's little book, entitled "Essays to Do Good," and in his old age he said, "All the good I have ever done to my country or my fellow-creatures must be ascribed to the impressions produced on my mind by perusing that little work in my youth."

In writing, in 1790, to Dr. Stiles, President of Yale College, Dr. Franklin said,—

"You desire to know something of my religion. Here is my creed. I believe in one God, the Creator of the universe. That he governs it by his Providence. That he ought to be worshipped. That the most acceptable service we render him is in doing good to his other children. That the soul of man is immortal, and will be treated with justice in another life respecting its conduct in this. These I take to be the fundamental points in all sound religion. As to Jesus of Nazareth, my opinion of whom you particularly desire, I think the system of morals, and his religion, as he left them to us, is the best the world ever saw, or is likely to see. I apprehend it has received various corrupting changes; and I have, with most of the present dissenters in England, some doubt as to his divinity, though it is a question I do not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I soon will have an opportunity of knowing the truth, with less trouble. I see no harm, however, in its being believed, if that belief has the good consequence, as probably it has, of making his doctrines more respected and observed, especially as I do not perceive that the Supreme takes it amiss, by distinguishing the believers in his government of the world with any peculiar marks of his displeasure. I shall only add, respecting myself, that, having experienced the goodness of that Being in conducting me prosperously through a long life, I have no doubt of its continuance in the next, though without the smallest conceit of meriting such goodness. My sentiments on this subject you will see in the copy of an old letter enclosed, which I wrote in answer to one from an old religionist (Whitefield) whom I had relieved in a paralytic case by electricity, and who, being afraid I should grow proud upon it, sent me his serious though rather impertinent caution.

"With great and sincere esteem and affection, I am, &c., "BENJAMIN FRANKLIN."

LETTER FROM DR. FRANKLIN TO REV. GEORGE WHitefield.

DEAR SIR:

PHILADELPHIA, June 6, 1753.

I received your kind letter of the 2d inst., and am glad to hear that you increase in strength: I hope you will continue mending until you recover your former health and firmness. Let me know whether you

still use the cold bath, and what effect it has. As to the kindness you mention, I wish it could have been of more serious service to you; but if it had, the only thanks that I should desire are, that you would always be ready to serve any other person that may need your assistance; and so let offices go round, for mankind are all of a family. For my own part, when I am employed in serving others, I do not look upon myself as conferring favors, but as paying debts. In my travels, and since my settlement, I have received much kindness from men to whom I shall never have an opportunity of making the least direct return, and numberless mercies from God, who is infinitely above being benefited by our services. These kindnesses from men I can, therefore, only return to their fellow-men; and I can only show my gratitude to God by a readiness to help his other children and my brethren; for I do not think that thanks and compliments, though repeated weekly, can discharge our real obligation to each other, and much less to our Creator. You will see, in this my notion of good works, that I am far from expecting to merit heaven by them. By heaven we understand a state of happiness infinite in degree and eternal in duration. I can do nothing to deserve such a reward. He that, for giving a draught of water to a thirsty person, should expect to be paid with a good plantation, would be modest in his demands, compared with those who think they deserve heaven for the little good they do on earth. Even the mixed imperfect pleasures we enjoy in this world are rather from God's goodness than our merit: how much more so the happiness of heaven! For my part, I have not the vanity to think I deserve it, the folly to expect, or the ambition to desire it, but content myself in submitting to the disposal of that God who made me, who has hitherto preserved and blessed me, and in whose fatherly goodness I may well con-fide that he will never make me miserable, and that the affliction I may at any time suffer may tend to my benefit.

The faith you mention has, doubtless, its uses in the world. I do not desire to lessen it in any man, but I wish it were more productive of good works than I have generally seen it. I mean real good works,works of kindness, charity, mercy, and public spirit; not in holyday-keeping, sermon hearing or reading, performing church ceremonies, or making long prayers, filled with flatteries and compliments, despised even by wise men, and much less capable of pleasing the Deity.

The worship of God is a duty; the hearing and reading may be useful; but if men rest in hearing and praying-as too many do-it is as if the tree should value itself on being watered and putting forth leaves,. though it never produced any fruit.

Your good Master thought less of these outward appearances than many of his modern disciples. He preferred the doers of the word to the hearers; the son that seemingly refused to obey his father and yet performed his commands, to him that professed his readiness but neglected the work; the heretical but charitable Samaritan, to the uncharitable and orthodox priest and sanctified Levite; and those who gave food to the hungry, drink to the thirsty, and raiment to the naked, entertainment to the stranger, and never heard of his name, he declares, shall, in the last day, be accepted, when those who cry, Lord, Lord,

who value themselves on their faith, though great enough to perform miracles, but having neglected good works, shall be rejected. Being your friend and servant,

BENJAMIN FRANKLIN.

Thomas Paine wrote a little volume entitled "The Age of Reason." He sent the manuscript to Dr. Franklin, and received the following reply :—

DEAR SIR:

I have read your manuscript with some attention. By the argument which it contains against a particular Providence, though you allow a general Providence, you strike at the foundations of all religion. For, without the belief of a Providence that takes cognizance of, guards and guides, and may favor particular persons, there is no motive to worship a Deity, to fear its displeasure, or to pray for its protection. I will not enter into any discussion of your principles, though you seem to desire it.

At present I shall only give you my opinion that, though your reasonings are subtle, and may prevail with some readers, you will not succeed so as to change the general sentiments of mankind on that subject; and the consequence of printing this piece will be, a great deal of odium drawn upon yourself, mischief to you, and no benefit to others. He that spits against the wind spits in his own face. But were you to succeed, do you imagine any good will be done by it? You yourself may find it easy to live a virtuous life without the assistance afforded by religion, you having a clear perception of the advantages of virtue and the disadvantages of vice, and possessing a strength of resolution sufficient to enable you to resist common temptations. But think how great a portion of mankind consists of ignorant men and women and of inexperienced, inconsiderate youth of both sexes, who have need of the motives of religion to restrain them from vice, support their virtue, and retain them in the practice of it till it becomes habitual, which is the great point for its security. And perhaps you are indebted to her originally, that is, to your religious education, for the habits of virtue upon which you now justly value yourself.

You might easily display your excellent talents of reasoning upon a less hazardous subject, and thereby obtain a rank with our most distinguished authors. For among us it is not necessary, as among the Hottentots, that a youth, to be raised into the company of men, should prove his manhood by beating his mother.

I would advise you, therefore, not to attempt unchaining the tiger, • but to burn this piece before it is seen by any other person; whereby you will save yourself a great deal of mortification from the enemies it may raise against you, and perhaps a good deal of regret and repentance. If men are so wicked with religion, what would they be without it? I intend this letter itself as a proof of my friendship, and therefore add no professions to it, but subscribe simply,