tide-waiters and colony officers of the _customs_. Let those, who in
time of war fought gallantly in defence of the commerce of their
countrymen, in peace be taught to prey upon it. Let them learn to be
corrupted by great and real smugglers; but (to shew their diligence)
scour with armed boats every bay, harbour, river, creek, cove, or nook
throughout the coast of your colonies; stop and detain every coaster,
every wood-boat, every fisherman, tumble their cargoes and even their
ballast inside out and upside down; and, if a penn'orth of pins is found
unentered, let the whole be seized and confiscated. Thus shall the trade
of your colonists suffer more from their friends in time of peace, than
it did from their enemies in war. Then let these boats crews land upon
every farm in their way, rob the orchards, steal the pigs and the
poultry, and insult the inhabitants. If the injured and exasperated
farmers, unable to procure other justice, should attack the aggressors,
drub them, and burn their boats; you are to call this _high treason and
rebellion_, order fleets and armies into their country, and threaten to
carry all the offenders three thousand miles to be hanged, drawn, and
quartered. _O! this will work admirably!_
XVI. If you are told of discontents in your colonies, never believe
that they are general, or that you have given occasion for them;
therefore do not think of applying any remedy, or of changing any
offensive measure. Redress no grievance, lest they should be encouraged
to demand the redress of some other grievance. Grant no request that is
just and reasonable, lest they should make another that is unreasonable.
Take all your informations of the state of the colonies from your
Governors and officers in enmity with them. Encourage and reward these
_leasing-makers_; secrete their lying accusations, lest they should be
confuted; but act upon them as the clearest evidence; and believe
nothing you hear from the friends of the people: suppose all _their_
complaints to be invented and promoted by a few factious demagogues,
whom if you could catch and hang, all would be quiet. Catch and hang a
few of them accordingly; and the _blood of the Martyrs_ shall _work
miracles_ in favour of your purpose.
XVII. If you see _rival nations_ rejoicing at the prospect of your
disunion with your provinces, and endeavouring to promote it; if they
translate, publish, and applaud all the complaints of your discontented
colonists, at the same time privately stimulating you to severer
measures, let not that _alarm_ or offend you. Why should it, since you
all mean _the same thing_?
XVIII. If any colony should at their own charge erect a fortress to
secure their port against the fleets of a foreign enemy, get your
Governor to betray that fortress into your hands. Never think of paying
what it cost the country, for that would look, at least, like some
regard for justice; but turn it into a citadel to awe the inhabitants
and curb their commerce. If they should have lodged in such fortress the
very arms they bought and used to aid you in your conquests, seize them
all; it will provoke like _ingratitude_ added to _robbery_. One
admirable effect of these operations will be, to discourage every other
colony from erecting such defences, and so your enemies may more easily
invade them; to the great disgrace of your government, and of course
_the furtherance of your project_.
XIX. Send armies into their country under pretence of protecting the
inhabitants; but, instead of garrisoning the forts on their frontiers
with those troops, to prevent incursions, demolish those forts, and
order the troops into the heart of the country, that the savages may be
encouraged to attack the frontiers, and that the troops may be protected
by the inhabitants. This will seem to proceed from your ill will or your
ignorance, and contribute farther to produce and strengthen an opinion
among them, _that you are no longer fit to govern them_.
XX. Lastly, invest the General of your army in the provinces, with great
and unconstitutional powers, and free him from the controul of even your
own Civil Governors. Let him have troops enow under his command, with
all the fortresses in his possession; and who knows but (like some
provincial Generals in the Roman empire, and encouraged by the universal
discontent you have produced) he may take it into his head to set up for
himself? If he should, and you have carefully practised these few
_excellent rules_ of mine, take my word for it, all the provinces will
immediately join him; and you will that day (if you have not done it
sooner) get rid of the trouble of governing them, and all the _plagues_
attending their _commerce_ and connection from henceforth and for ever.
Q. E. D.
TO WILLIAM FRANKLIN
London, October 6, 1773.
DEAR SON,
I wrote to you the 1st of last month, since which I have received yours
of July 29, from New York. I know not what letters of mine Governor
H[utchinson] could mean, as advising the people to insist on their
independency. But whatever they were, I suppose he has sent copies of
them hither, having heard some whisperings about them. I shall however,
be able at any time to justify every thing I have written; the purport
being uniformly this, that they should carefully avoid all tumults and
every violent measure, and content themselves with verbally keeping up
their claims, and holding forth their rights whenever occasion requires;
secure, that, from the growing importance of America, those claims will
ere long be attended to and acknowledged.
From a long and thorough consideration of the subject, I am indeed of
opinion, that the parliament has no right to make any law whatever,
binding on the colonies; that the king, and not the king, lords, and
commons collectively, is their sovereign; and that the king, with their
respective parliaments, is their only legislator. I know your sentiments
differ from mine on these subjects. You are a thorough government man,
which I do not wonder at, nor do I aim at converting you. I only wish
you to act uprightly and steadily, avoiding that duplicity, which in
Hutchinson, adds contempt to indignation. If you can promote the
prosperity of your people, and leave them happier than you found them,
whatever your political principles are, your memory will be honoured.
I have written two pieces here lately for the _Public Advertiser_, on
American affairs, designed to expose the conduct of this country towards
the colonies in a short, comprehensive, and striking view, and stated,
therefore, in out-of-the-way forms, as most likely to take the general
attention. The first was called "_Rules by which a Great Empire may be
reduced to a small one_;" the second, "_An Edict of the King of
Prussia_." I sent you one of the first, but could not get enough of the
second to spare you one, though my clerk went the next morning to the
printer's, and wherever they were sold. They were all gone but two. In
my own mind I preferred the first, as a composition for the quantity and
variety of the matter contained, and a kind of spirited ending of each
paragraph. But I find that others here generally prefer the second.
I am not suspected as the author, except by one or two friends; and have
heard the latter spoken of in the highest terms, as the keenest and
severest piece that has appeared here for a long time. Lord Mansfield, I
hear, said of it, that it _was very_ ABLE _and very_ ARTFUL _indeed_;
and would do mischief by giving here a bad impression of the measures of
government; and in the colonies, by encouraging them in their contumacy.
It is reprinted in the _Chronicle_, where you will see it, but stripped
of all the capitaling and italicing, that intimate the allusions and
mark the emphasis of written discourses, to bring them as near as
possible to those spoken: printing such a piece all in one even small
character, seems to me like repeating one of Whitefield's sermons in the
monotony of a schoolboy.
What made it the more noticed here was, that people in reading it were,
as the phrase is, _taken in_, till they had got half through it, and
imagined it a real edict, to which mistake I suppose the King of
Prussia's _character_ must have contributed. I was down at Lord Le
Despencer's when the post brought that day's papers. Mr. Whitehead was
there, too, (Paul Whitehead, the author of "Manners,") who runs early
through all the papers, and tells the company what he finds remarkable.
He had them in another room, and we were chatting in the breakfast
parlour, when he came running in to us, out of breath, with the paper in
his hand. Here! says he, here's news for ye! _Here's the King of
Prussia, claiming a right to this kingdom!_ All stared, and I as much as
anybody; and he went on to read it. When he had read two or three
paragraphs, a gentleman present said, _Damn his impudence, I dare say,
we shall hear by next post that he is upon his march with one hundred
thousand men to back this_. Whitehead, who is very shrewd, soon after
began to smoke it, and looking in my face said, _I'll be hanged if this
is not some of your American jokes upon us_. The reading went on, and
ended with abundance of laughing, and a general verdict that it was a
fair hit: and the piece was cut out of the paper and preserved in my
Lord's collection.
I do not wonder that Hutchinson should be dejected. It must be an
uncomfortable thing to live among people who he is conscious universally
detest him. Yet I fancy he will not have leave to come home, both
because they know not well what to do with him, and because they do not
very well like his conduct. I am ever your affectionate father,
B. FRANKLIN.
PREFACE TO "AN ABRIDGMENT OF THE BOOK OF COMMON PRAYER"[82]
[1773]
The editor of the following abridgment of the Liturgy of the Church of
England thinks it but decent and respectful to all, more particularly to
the reverend body of clergy, who adorn the Protestant religion by their
good works, preaching, and example, that he should humbly offer some
reason for such an undertaking. He addresses himself to the serious and
discerning. He professes himself to be a Protestant of the Church of
England, and holds in the highest veneration the doctrines of Jesus
Christ. He is a sincere lover of social worship, deeply sensible of its
usefulness to society; and he aims at doing some service to religion, by
proposing such abbreviations and omissions in the forms of our Liturgy
(retaining everything he thinks essential) as might, if adopted, procure
a more general attendance. For, besides the differing sentiments of many
pious and well-disposed persons in some speculative points, who in
general have a good opinion of our Church, it has often been observed
and complained of, that the Morning and Evening Service, as practised in
England and elsewhere, are so long, and filled with so many repetitions,
that the continued attention suitable to so serious a duty becomes
impracticable, the mind wanders, and the fervency of devotion is
slackened. Also the propriety of saying the same prayer more than once
in the same service is doubted, as the service is thereby lengthened
without apparent necessity; our Lord having given us a short prayer as
an example, and censured the heathen for thinking to be heard because of
much speaking.
Moreover, many pious and devout persons, whose age or infirmities will
not suffer them to remain for hours in a cold church, especially in the
winter season, are obliged to forego the comfort and edification they
would receive by their attendance at divine service. These, by
shortening the time, would be relieved, and the younger sort, who have
had some principles of religion instilled into them, and who have been
educated in a belief of the necessity of adoring their Maker, would
probably more frequently, as well as cheerfully, attend divine service,
if they were not detained so long at any one time. Also many well
disposed tradesmen, shopkeepers, artificers, and others, whose
habitations are not remote from churches, could, and would, more
frequently at least, find [time to attend divine service on other than
Sundays, if the prayers were reduced to a much narrower compass.
Formerly there were three services performed at different times of the
day, which three services are now usually joined in one. This may suit
the convenience of the person who officiates, but it is too often
inconvenient and tiresome to the congregation. If this abridgment,
therefore, should ever meet with acceptance, the well-disposed clergy
who are laudably desirous to encourage the _frequency_ of divine
service, may promote so great and good a purpose by repeating it three
times on a Sunday, without so much fatigue to themselves as at present.
Suppose, at nine o'clock, at eleven, and at one in the evening; and by
preaching no more sermons than usual of a moderate length; and thereby
accommodate a greater number of people with convenient hours.
These were general reasons for wishing and proposing an abridgment. In
attempting it we do not presume to dictate even to a single Christian.
We are sensible there is a proper authority in the rulers of the Church
for ordering such matters; and whenever the time shall come when it may
be thought not unreasonable to revise our Liturgy, there is no doubt but
every suitable improvement will be made, under the care and direction of
so much learning, wisdom, and piety, in one body of men collected. Such
a work as this must then be much better executed. In the meantime this
humble performance may serve to show the practicability of shortening
the service near one half, without the omission of what is essentially
necessary; and we hope, moreover, that the book may be occasionally of
some use to families, or private assemblies of Christians.
To give now some account of particulars. We have presumed upon this
plan of abridgment to omit the First Lesson, which is taken from the Old
Testament, and retain only the Second from the New Testament, which, we
apprehend, is more suitable to teach the so-much-to-be-revered doctrine
of Christ, and of more immediate importance to Christians;] although the
Old Testament is allowed by all to be an accurate and concise history,
and, as such, may more properly be read at home.
[We do not conceive it necessary for Christians to make use of more than
one creed. Therefore, in this abridgment are omitted the Nicene Creed
and that of St. Athanasius. Of the Apostle's Creed we have retained the
parts that are most intelligible and most essential. And as the
_Father_, _Son_, and _Holy Ghost_ are there confessedly and avowedly a
part of the belief, it does not appear necessary, after so solemn a
confession, to repeat again, in the Litany, the _Son_ and _Holy Ghost_,
as that part of the service is otherwise very prolix.
The Psalms being a collection of odes written by different persons, it
hath happened that many of them are on the same subjects and repeat the
same sentiments--such as those that complain of enemies and persecutors,
call upon God for protection, express a confidence therein, and thank
him for it when afforded. A very great part of the book consists of
repetitions of this kind, which may therefore well bear abridgment.
Other parts are merely historical, repeating the mention of facts more
fully narrated in the preceding books, and which, relating to the
ancestors of the Jews, were more interesting to them than to us. Other
parts are _local_, and allude to places of which we have no knowledge,
and therefore do not affect us. Others are _personal_, relating to the
particular circumstances of David or Solomon, as kings, and can
therefore seldom be rehearsed with any propriety by private Christians.
Others imprecate, in the most bitter terms, the vengeance of God on our
adversaries, contrary to the spirit of Christianity, which commands us
to love our enemies, and to pray for those that hate us and despitefully
use us. For these reasons it is to be wished that the same liberty were
by the governors of our Church allowed to the minister with regard to
the _reading Psalms_, as is taken by the clerk with regard to those
that are to be sung, in directing the parts that he may judge most
suitable to be read at the time, from the present circumstances of the
congregation, or the tenor of his sermon, by saying, "Let us _read_"
such and such parts of the Psalms named. Until this is done our
abridgment, it is hoped, will be found to contain what may be most
generally proper to be joined in by an assembly of Christian people. The
Psalms are still apportioned to the days of the month, as heretofore,
though the several parts for each day are generally a full third
shorter.
We humbly suppose the same service contained in this abridgment might
properly serve for all the saints' days, fasts, and feasts, reading only
the Epistle and Gospel appropriated to each day of the month.
The Communion is greatly abridged, on account of its great length;
nevertheless, it is hoped and believed that all those parts are retained
which are material and necessary.
Infant Baptism in Churches being performed during divine service, would
greatly add to the length of that service, if it were not abridged. We
have ventured, therefore, to leave out the less material parts.
The Catechism, as a compendium of systematic theology, which learned
divines have written folio volumes to explain, and which, therefore, it
may be presumed, they thought scarce intelligible without such
expositions, is, perhaps, taken altogether, not so well adapted to the
capacities of children as might be wished. Only those plain answers,
therefore, which express our duty towards God, and our duty towards our
neighbor, are retained here. The rest is recommended to their reading
and serious consideration, when more years shall have ripened their
understanding.]
The Confirmation is here shortened.
The Commination, and all cursing of mankind, is, we think, best omitted
in this abridgment.
The form of solemnization of Matrimony is often abbreviated by the
officiating minister at his discretion. We have selected what appears to
us the material parts, and which we humbly hope, will be deemed
sufficient.
The long prayers in the service for the Visitation of the Sick seem not
so proper, when the afflicted person is very weak and in distress.
The Order for the Burial of the Dead is very solemn and moving;
nevertheless, to preserve the health and lives of the living, it
appeared to us that this service ought particularly to be shortened. For
numbers standing in the open air with their hats off, often in
tempestuous weather, during the celebration, its great length is not
only inconvenient, but may be dangerous to the attendants. We hope,
therefore, that our abridgment of it will be approved by the rational
and prudent.
The Thanksgiving of women after childbirth being, when read, part of the
service of the day, we have also, in some measure, abridged that.
Having thus stated very briefly our motives and reasons, and our manner
of proceeding in the prosecution of this work, we hope to be believed,
when we declare the rectitude of our intentions. We mean not to lessen
or prevent the practice of religion, but to honour and promote it. We
acknowledge the excellency of our present Liturgy, and, though we have
shortened it, we have not presumed to alter a word in the remaining
text; not even to substitute _who_ for _which_ in the Lord's Prayer, and
elsewhere, although it would be more correct. We respect the characters
of bishops and other dignitaries of our Church, and, with regard to the
inferior clergy we wish that they were more equally provided for, than
by that odious and vexatious as well as unjust method of gathering
tithes in kind, which creates animosities and litigations, to the
interruption of the good harmony and respect which might otherwise
subsist between the rectors and their parishioners.
And thus, conscious of upright meaning, we submit this abridgment to the
serious consideration of the prudent and dispassionate, and not to
enthusiasts and bigots; being convinced in our own breasts, that this
shortened method, or one of the same kind better executed, would further
religion, increase unanimity, and occasion a more frequent attendance on
the worship of God.
A PARABLE AGAINST PERSECUTION[83]
1. And it came to pass after these things, that Abraham sat in the door
of his tent, about the going down of the sun.
2. And behold a man, bent with age, coming from the way of the
wilderness, leaning on a staff.
3. And Abraham arose and met him, and said unto him, Turn in, I pray
thee, and wash thy feet, and tarry all night, and thou shalt arise early
in the morning, and go on thy way.
4. But the man said, Nay, for I will abide under this tree.
5. And Abraham pressed him greatly; so he turned, and they went into the
tent; and Abraham baked unleavened bread, and they did eat.
6. And when Abraham saw that the man blessed not God, he said unto him,
Wherefore dost thou not worship the most high God, Creator of heaven and
earth?
7. And the man answered and said, I do not worship thy God, neither do I
call upon his name; for I have made to myself a god, which abideth
always in mine house, and provideth me with all things.
8. And Abraham's zeal was kindled against the man, and he arose and fell
upon him, and drove him forth with blows into the wilderness.
9. And God called unto Abraham, saying, Abraham, where is the stranger?
10. And Abraham answered and said, Lord, he would not worship thee,
neither would he call upon thy name; therefore have I driven him out
from before my face into the wilderness.
11. And God said, Have I borne with him these hundred and ninety and
eight years, and nourished him, and cloathed him, notwithstanding his
rebellion against me; and couldst not thou, who art thyself a sinner,
bear with him one night?
12. And Abraham said, Let not the anger of the Lord wax hot against his
servant; lo, I have sinned; lo, I have sinned; forgive me, I pray thee.
13. And Abraham arose, and went forth into the wilderness, and sought
diligently for the man, and found him, and returned with him to the
tent; and when he had entreated him kindly, he sent him away on the
morrow with gifts.
14. And God spake again unto Abraham, saying, For this thy sin shall thy
seed be afflicted four hundred years in a strange land;
15. But for thy repentance will I deliver them; and they shall come
forth with power, and with gladness of heart, and with much substance.
A PARABLE ON BROTHERLY LOVE[84]
1. In those days there was no worker of iron in all the land. And the
merchants of Midian passed by with their camels, bearing spices, and
myrrh, and balm, and wares of iron.
2. And Reuben bought an axe of the Ishmaelite merchants, which he prized
highly, for there was none in his father's house.
3. And Simeon said unto Reuben his brother, "Lend me, I pray thee, thine
axe." But he refused, and would not.
4. And Levi also said unto him, "My brother, lend me, I pray thee, thine
axe;" and he refused him also.
5. Then came Judah unto Reuben, and entreated him, saying, "Lo, thou
lovest me, and I have always loved thee; do not refuse me the use of
thine axe."
6. But Reuben turned from him, and refused him likewise.
7. Now it came to pass, that Reuben hewed timber on the bank of the
river, and his axe fell therein, and he could by no means find it.
8. But Simeon, Levi, and Judah had sent a messenger after the
Ishmaelites with money, and had bought for themselves each an axe.
9. Then came Reuben unto Simeon, and said, "Lo, I have lost mine axe,
and my work is unfinished; lend me thine, I pray thee."
10. And Simeon answered him, saying, "Thou wouldest not lend me thine
axe, therefore will I not lend thee mine."
11. Then went he unto Levi, and said unto him, "My brother, thou knowest
my loss and my necessity; lend me, I pray thee, thine axe."
12. And Levi reproached him, saying, "Thou wouldest not lend me thine
axe when I desired it, but I will be better than thou, and will lend
thee mine."
13. And Reuben was grieved at the rebuke of Levi and being ashamed,
turned from him, and took not the axe, but sought his brother Judah.