Before I enter upon my public appearance in business it may be well to let you know the then state of my mind, with regard to my principles and morals, that you may see how far those influenced the future events of my life. My parent's [sic] had early given me religious impressions, and brought me through my childhood piously in the Dissenting way. But I was scarce fifteen when, after doubting by turns of several points as I found them disputed in the different books I read, I began to doubt of Revelation itself. Some books against Deism fell into my hands; they were said to be the substance of sermons preached at Boyle's lectures. It happened that they wrought an effect on me quite contrary to what was intended by them: For the arguments of the Deists which were quoted to be refuted, appeared to me much stronger than the refutations. In short I soon became a thorough Deist . . . I never doubted, for instance, the existence of the Deity; that he made the world, and governed it by his providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crime will be punished, and virtue rewarded, either here or hereafter. These I esteemed the essentials of every religion; and, being to be found in all the religions we had in our country, I respected them all, though with different degrees of respect, as I found them more or less mixed with other articles, which, without any tendency to inspire, promote or confirm morality, served principally to divide us, and make us unfriendly to one another . . . Though I seldom attended any public worship, I had still an opinion of its propriety, and of its utility when rightly conducted, and I paid my annual subscription for the support of the only Presbyterian minister or meeting we had in Philadelphia . . .
In March I 780 Franklin wrote to his friend Dr Thomas Bond, member of the American Philosophical Society and of the Pennsylvania Society.
. I shall here subjoin a short Recapitulation of the Whole, that it may with all its Parts be comprehended at one View.
1. It is suppos'd that God the Maker and Governour of the Universe, is infinitely wise, good, and powerful.
2. In consequence of His infinite Wisdom and Goodness, it is asserted, that whatever He cloth must be infinitely wise and good;
3. Unless He be interrupted, and His Measures broken by some other Being, which is impossible because He is Almighty.
4. In consequence of His infinite Power, it is asserted, that nothing can exist or be done in the Universe which is not agreeable to His Will, and therefore good.
5. Evil is hereby excluded, with all Merit and Demerit; and likewise all preference in the Esteem of God, of one Part of the Creation to another. This is the Summary of the first Part.
Now our common Notions of Justice will tell us, that if all created Things are equally esteem'd the Creator, they ought to be equally us 'd by Him; and that they are therefore equally us'd, we might embrace for Truth upon the Credit, and as the true Consequence of the foregoing Argument. Nevertheless we proceed to confirm it, by strewing how they are equally us'd, and that in the following Manner.
1. A Creature when endu'd with Life or Consciousness, is made capable of Uneasiness or Pain.
2. This Pain produces Desire to be freed from it, in exact proportion to itself.
3. The Accomplishment of this Desire produces an equal Pleasure.
4. Pleasure is consequently equal to Pain.
From these Propositions it is observ'd
1. That every Creature hath as much Pleasure as Pain.
2. That Life is not preferable to Insensibility; for Pleasure and Pain destroy one another: That Being which has ten Degrees of Pain subtracted from ten of Pleasure, has nothing remaining, and is upon an equality with that Being which is insensible of both.
3. As the first Part proves that all Things must be equally us 'd by the Creator because equally esteem 'd; so this second part demonstrates that they are equally esteem'd because equally us 'd.
4. Since every Action is the Effect of Self-Uneasiness, the Distinction of Virtue and Vice is excluded....
5. No State of Life can be happier than the present, because Pleasure and Pain are inseparable. . .
I am sensible that the Doctrine here advanc'd, if it were to be publish'd, would meet with but an indifferent Reception. Mankind naturally and generally love to be flatter'd: Whatever soothe our Pride, and tends to exalt our Species above the rest of the Creation, we are pleas'd with and easily believe, when ungrateful Truths shall be with the utmost Indignation rejected. "What! bring ourselves down to an Equality with the Beasts of the Field! with the meanest part of the Creation! 'Tis insufferable!" But, (to use a Piece of common Sense) our Geese are but Geese tho' we may think 'em Swans; and Truth will be Truth tho' it sometimes prove mortifying and distasteful.
Articles of Belief and Acts of Religion
Franklin escaped the theology of Puritanism but not its psychology. The introspective and instructive urge which produced the autobiography is a direct descendant of the impulse which moved seventeenth-century English Puritans to write their autobiographies. Also in this line is Franklin's penchant for drawing up lists clarifying his beliefs for himself.
I believe there is one supreme, most perfect Being, Author and Father of the Gods themselves. For I believe that Man is not the most perfect Being but one, rather that as there are many Degrees of Beings his Inferiors, so there are many Degrees of Beings superior to him.
Also, when I stretch my Imagination thro' and beyond our System of Planets, beyond the visible fix'd Stars themselves, into that Space that is every Way infinite, and conceive it fill'd with Suns like ours, each with a Chorus of Worlds forever moving round him, then this little Ball on which we move, seems, even in my narrow Imagination, to be almost Nothing, and myself less than nothing, and of no sort of Consequence.
When I think thus, I imagine it great Vanity in me to suppose, that the Supremely Perfect does in the least regard such an inconsiderable Nothing as Man. More especially, since it is impossible for me to have any positive clear idea of that which is infinite and incomprehensible, I cannot conceive otherwise than that he the Infinite Father expects or requires no Worship or Praise from us, but that he is even infinitely above it.
But, since there is in all men something like a natural principle, which inclines them to DEVOTION, or the Worship of some unseen Power;
And since Men are endued with Reason superior to all other Animals, that we are in our World acquainted with;
Therefore I think it seems required of me, and my Duty as a Man, to pay Divine Regards to SOMETHING.
I conceive then, that the INFINITE has created many beings or Gods, vastly superior to Man, who can better conceive his Perfections than we, and return him a more rational and glorious Praise.
As, among men, the Praise of the Ignorant or of Children is not regarded by the ingenious Painter or Architect, who is rather honour'd and pleas 'd with the approbation of Wise Men & Artists.
It may be that these created Gods are immortal; or it may be that after many Ages, they are changed, and others Supply their Places.
Howbeit, I conceive that each of these is exceeding wise and good, and very powerful; and that Each has made for himself one glorious sun, attended with a beautiful and admirable System of Planets.
It is that particular Wise and good God, who is the author and owner of our System, that I propose for the object of my praise and adoration.
For I conceive that he has in himself some of those Passions he has planted in us, and that, since he has given us Reason whereby we are capable of observing his Wisdom in the Creation, he is not above caring for us, being pleas'd with our Praise, and offended when we slight Him, or neglect his Glory.
I conceive for many Reasons, that he is a good Being; and as I should be happy to have so wise, good, and powerful a Being my Friend, let me consider in what manner I shall make myself most acceptable to him.
Next to the Praise resulting from and due to his Wisdom, I believe he is pleas'd and delights in the Happiness of those he has created; and since without Virtue Man can have no Happiness in this World, I firmly believe he delights to see me Virtuous, because he is pleased when he sees Me Happy.
And since he has created many Things, which seem purely design'd for the Delight of Man, I believe he is not offended, when he sees his Children solace themselves in any manner of pleasant exercises and Innocent Delights; and I think no Pleasure innocent, that is to Man hurtful.
I love him therefore for his Goodness, and I adore him for his Wisdom.
Let me then not fail to praise my God continually, for it is his Due, and it is all I can return for his many Favours and great Goodness to me; and let me resolve to be virtuous, that I may be happy, that I may please Him, who is delighted to see me happy. Amen!
PREL. Being mindful that before I address the Deity, my soul ought to be calm and serene, free from Passion and Perturbation, or otherwise elevated with Rational Joy and Pleasure, I ought to use a Countenance that expresses a filial Respect, mixed with a kind of Smiling, that Signifies inward Joy, and Satisfaction, and Admiration.
O wise God, my good Father!
Thou beholdest the sincerity of my Heart and of my Devotion; Grant me a Continuance of thy Favour!
1. O Creator, O Father! I believe that thou art Good, and that thou art pleas 'd with the pleasure of thy children.-Praised be thy name for Ever!
2. By thy Power hast thou made the glorious Sun, with his attending Worlds; from the energy of thy mighty Will, they first received [their prodigious] motion, and by thy Wisdom hast thou prescribed the wondrous Laws, by which they move.-Praised be thy name for Ever!
3. By thy Wisdom hast thou formed all Things. Thou hast created Man, bestowing Life and Reason, and placed him in Dignity superior to thy other earthly Creatures.- Praised be thy name for Ever!
4. Thy Wisdom, thy Power, and thy Goodness are everywhere clearly seen; in the air and in the water, in the Heaven and on the Earth; Thou providest for the various winged Fowl, and the innumerable Inhabitants of the Water; thou givest Cold and Heat, Rain and Sunshine, in their Season, & to the Fruits of the Earth Increase.- Praised be thy name for Ever!
5. Thou abhorrest in thy Creatures Treachery and Deceit, Malice, Revenge, [Intemperance,] and every other hurtful Vice; but Thou art a Lover of Justice and Sincerity, of Friendship and Benevolence, and every Virtue. Thou art my Friend, my Father, and my Benefactor.- Praised be thy name, O God, for Ever! Amen!
[After this, it will not be improper to read part of some such Book as Ray's Wisdom of God in the Creation, or Blackmore on the Creation, or the Archbishop of Cambray's Demonstration of the Being of a God, &c., or else spend some Minutes in a serious Silence, contemplating on those Subjects.]
Inasmuch as by Reason of our Ignorance We cannot be certain that many Things, which we often hear mentioned in the Petitions of Men to the Deity, would prove real Goods, if they were in our Possession, and as I have reason to hope and believe that the Goodness of my Heavenly Father will not withold from me a suitable share of Temporal Blessings, if by a Virtuous and holy Life I conciliate his Favour and Kindness, Therefore I presume not to ask such things, but rather humbly and with a Sincere Heart, express my earnest desires that he would graciously assist my Continual Endeavours and Resolutions of eschewing Vice and embracing Virtue; which Kind of Supplications will at least be thus far beneficial, as they remind me in a solemn manner of my Extensive duty.
That I may be preserved from Atheism & Infidelity, Impiety, and Profaneness, and, in my Addresses to Thee, carefully avoid Irreverence and ostentation, Formality and odious Hypocrisy,-Help me, O Father!
That I may be loyal to my Prince, and 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!
That I may to those above me be dutiful, humble and submissive; avoiding Pride, Disrespect, and Contumacy,-Help me, O Father!
That I may to those below me be gracious, Condescending, and Forgiving, using Clemency, protecting innocent Distress, avoiding Cruelty, Harshness, and oppression, Insolence, and unreasonable Severity,-Help me, O Father!
That I may refrain from Censure, Calumny and Detraction; that I may avoid and abhor Deceit and Envy, Fraud, Flattery, and Hatred, Malice, Lying, and Ingratitude,-Help me, O Father!
That I may be sincere in Friendship, faithful in trust, and Impartial in Judgment, watchful against Pride, and against Anger (that momentary Madness),-Help me, O Father!
That I may be just in all my Dealings, temperate in my Pleasures, full of Candour and Ingenuity, Humanity and Benevolence,-Help me, O Father!
That I may be grateful to my Benefactors, and generous to my Friends, exercising Charity and Liberality to the Poor, and Pity to the Miserable,-Help me, O Father!
That I may avoid Avarice and Ambition, Jealousie, and Intemperance, Falsehood, Luxury, and Lasciviousness,-Help me, O Father!
That I may possess Integrity and Evenness of Mind, Resolution in Difficulties, and Fortitude under Affliction; that I may be punctual in performing my promises, Peaceable and prudent in my Behaviour,-Help me, O Father!
That I may have Tenderness for the Weak, and reverent Respect for the Ancient; that I may be Kind to my Neighbours, good-natured to my Companions, and hospitable to Strangers,-Help me, O Father!
That I may be averse to Talebearing, Backbiting, Detraction, Slander, & Craft, and overreaching, abhor Extortion, Perjury, and every Kind of wickedness,-Help me, O Father!
That I may be honest and open-hearted, gentle, merciful, and good, cheerful in spirit, rejoicing in the Good of others,-Help me, O Father!
That I may have a constant Regard to Honour and Probity, that I may possess a perfect innocence and a good Conscience, and at length become truly Virtuous and Magnanimous,-Help me, good God; help me, O Father!
And, forasmuch as ingratitude is one of the most odious of vices, let me not be unmindful gratefully to acknowledge the favours I receive from Heaven.
For peace and liberty, for food and raiment, for corn, and wine, and milk, and every kind of healthful nourishment,-Good God, I thank thee!
For the common benefits of air and light; for useful fire and delicious water,-Good God, I thank thee!
For knowledge, and literature, and every useful art, for my friends and their prosperity, and for the fewness of my enemies,-Good God, I thank thee!
For all thy innumerable benefits; for life, and reason, and the use of speech; for health, and joy, and every pleasant hour,-My good God, I thank thee!