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home from the club, and he is at work again before his neighbors are out of bed.”

The words of Dr. Baird made an impression on his hearers, which produced shortly after, from one of them, a spontaneous offer to these industrious printers to supply them with a stock of stationery. But, though gratified by the offer, they declined it, not being disposed then to take up that branch of business. The remark which Franklin adds to his relation of these incidents is worthy of attention. "I mention this industry the more freely," says he, "that those of my posterity who shall read it, may know the use of that virtue, when they see its effects in my favor, throughout this narrative." Such was the value placed upon industry, and the honor in which labor was held, by one of the wisest men of his own times or any other.

About this time, Franklin drew up one of the most remarkable papers to be found among his writings. It is entitled: "Articles of Belief and Acts of Religion;" and is dated the 20th of November, 1728, when he was approaching the end of his twenty-third year. Much thought was obviously bestowed upon it, both as to matter and method, and it is, in style and language, as polished and exact as anything he ever wrote. It is, in fact, a kind of liturgy-uniting a confession of faith with a formulary of worship, suited to the use of an individual in his private devotions; and it is manifestly pervaded by a deep feeling of sincerity. It is far too long for insertion here; and yet it has in it so much of its author, that to omit all notice of it would be to overlook some of the most marked peculiarities of his mental habits and modes of thinking, at that period of his life. For the illustration of those peculiarities, therefore, some account of this paper seems proper; but a brief one will suffice. This document, then, states the author's belief in one

infinitely perfect, eternal, and supreme Deity; and in various classes of subordinate celestial beings, the highest of whom, though created and dependent, are very exalted, good, and powerful; invested with high functions by the one Supreme, whom they worship and obey ; who are themselves also entitled to reverence and homage from all inferior intelligent creatures, including man; and one of whom is placed, with delegated authority, at the head of our world, as the more immediate superintendent of its affairs and occupants.

Following the articles of belief, comes the formulary of worship, arranged in three parts, entitled Adoration, Petition, and Thanks, agreeing in this respect, substantially, with the usual order of divine service, and constituting what the author denominates "Acts of Religion." To give a proper guidance to the mind at all times, while engaged in these acts, and to furnish it with fitting and worthy reasons for praise and thanksgiving, as well as with important and well-considered objects of supplication, this formulary was composed.

The first act, adoration, commences by reverently addressing the Deity as Creator and Father, and proceeds with ascriptions of praise for his power, wisdom, and goodness, as displayed in his works and laws, the order of nature, the course of his providence, the rectitude of his moral government, his abhorrence of all evil passions and wicked deeds, and his love for whatever is true, benevolent, and just.

Adoration is followed, first, by a short interval of meditation; then by a hymn; then by reading some discourse designed to promote the love and practice of virtue; then comes the second part, entitled "Petition," a series of supplications for moral and spiritual blessings; and then the service closes with "Thanks" for blessings already bestowed.

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Of the peculiarities of sentiment indicated in this document, there is one which it may be interesting to notice more distinctly. Among all its petitions, there is not one for external prosperity. The Deity is supplicated only for moral and spiritual blessings; for mental soundness, right principles, virtuous sentiments, and rectitude of conduct; or, as related of Solomon, for “a wise and understanding heart," that he might discern the truth and do right; to which the riches, honor, and length of days not asked for, were bountifully added. For the peculiarity mentioned, the paper itself alleges, as the reason, that, in our human frailty and unforeseeing ignorance, we can never be certain that outward possessions may not prove a suare instead of a benefit; and that it is wiser, and more in the true spirit of filial trust, to "take no thought" for such things, but calmly rely on the established course of a beneficent Providence, for those means of comfortable living which are the usual recompense of steady industry and an honest life, inasmuch as 66 our heavenly Father knoweth that we have need of these things."

Such are the scope and spirit of these petitions. To show the form in which they are offered, a specimen or two will suffice. They commence as follows:—

"That I may be preserved from atheism, impiety, and profaneness; and in my addresses to thee, avoid irreverence, ostentation, and hypocrisy-help me, O Father!"

"That I may be faithful to my country, careful for its good, valiant in its defence, and obedient to its laws, abhorring treason as much as tyranny-help me, O Father!"

Thus the petitions proceed, asking that the petitioner may be humble, sincere, merciful, forgiving, candid, ingenuous, faithful; liberal to the poor, tender to the feeble, reverent to the aged, compassionate to the wretched,

temperate in all things, watchful against pride and anger, ready to protect the innocent, humane, neighborly, hospitable to strangers, impartial in judgment, upright and fair in dealing, ever acting with probity and honor grouping, in thirteen distinct paragraphs like the above in form, the endowments and qualities, the traits of character and principles of conduct, which belong to a good and useful man in the varied relations of life, and including "whatsoever things are true, honest, just, lovely, and of good report."

In the concluding part, thanks are rendered for "peace and liberty; for food and raiment, for corn, and wine, and milk, and every kind of healthful nourishment; for the common blessings of air and light; for useful fire and delicious water; for knowledge, literature, and every useful art; for friends and their prosperity, and for the fewness of his enemies;" the closing paragraph summing up his gratitude in the following comprehensive form :

"For all thy innumerable benefits—for life, and reason, and the use of speech; for health, and joy, and every pleasant hour-good God, I thank thee!"

That the document described contains many elevated thoughts and just sentiments, no one will probably feel disposed to deny. Indeed, its general accordance with the purely preceptive portions of the New Testament is manifest. Considered as a summary of religious faith and of the grounds of practical morality, it may perhaps most properly be said to be deficient, rather than wrong. But the deficiency, as we regard it, is a very material one; inasmuch as it consists in the failure to recognise any authoritative revelation of truth from heaven, or any fact, principle, or rule of conduct, peculiar to Christianity; thus losing not only the inestimable benefit derivable from the highest sanctions even of the moral truths

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it embraces, and the surest safeguards of the virtues it commends, but overlooking also what the experience of life, in every generation, has proved to be the most sustaining, ennobling, and consolatory views of the relations of the Deity to the human race; of the motives he has supplied, and the means he has in his mercy provided, for their highest improvement, their truest and most durable welfare.

Our task, however, is narration-not discussion; and opinions and principles are noticed, not as points to be argued here, but simply as facts necessary to a faithful and impartial exhibition of the mental history and progressive development of character, of the man whose life we are attempting to delineate.

Franklin being now established in his trade, and growing in the favor and confidence of the community, his business, as well as his habits of study and ready command of his pen, naturally suggested the idea of publishing a newspaper, which he determined to undertake as soon as he should feel a little more assured of his position. While he was maturing this design in his own mind, and waiting the proper time to announce it and commence the publication, George Webb-who, with means furnished by a generous female friend, had redeemed the remnant of time and service for which he was bound to Keimer-applied to Meredith and Franklin to be employed by them as a journeyman. They did not just then want more hands; but Franklin unwarily communicated to Webb his design respecting a newspaper, with the reasons which influenced him; and added that, when ready to start the publication, they would probably wish to employ him.

Franklin's expectation of success with his contemplated paper, was founded on his knowledge of the fact that Bradford's paper, the only one then published in