How might the opening scene of Anzaldua in the dentist’s chair connect to the overall argument of the essay? How are the introduction and conclusion connected? Do you think being able to speak and write in academic English is a necessary identity for students to have?

Essay 1: Race and Language

You’ve given yourself a solid foundation to work with. Below are questions that I think can provide you with the opportunity to add your personal insight to your draft:
How might the opening scene of Anzaldua in the dentist’s chair connect to the overall argument of the essay? How are the introduction and conclusion connected?
Do you think being able to speak and write in academic English is a necessary identity for students to have? How should academic spaces respond to non-standard dialects and ways of speaking that diverge from academic writing? What are the implications of labeling the dialect of English that is often an indicator of your educational background the “Standard” – In other words, what is maintained, and how is gatekeeping at play? Also, definitely expand on the significance of her integrating Spanish into the text. How might this have a different effect if written in English?

What is the topic? Be specific. What is your purpose in making a project about it? What are you teaching/showing/sharing with your audience? What is your argument in regard to “the good life?”

Creative Project #1 Proposal

This Proposal is worth 5% of your final grade, but it also contributes to your Creative Project #1: Initial Interpretation of the Good Life grade. If you do not complete the Proposal, you will also lose points on your Creative Project #1 grade. You do not have to comment on anyone else’s Proposals, but I encourage you to check out what others are proposing. :)
Answer the following questions about your project as thoroughly as possible:

1. Idea/ Purpose: What is the topic? Be specific. What is your purpose in making a project about it? What are you teaching/showing/sharing with your audience? What is your argument in regard to “the good life?” How does it relate to our course, either directly or indirectly (course texts/concepts, even if we haven’t gotten to them yet). Remember you are making a project that is focused on your interpretation of the good life. It doesn’t have to be a “happy” interpretation. You can interrogate the concept. If you are stuck, go back and read through the assignment for ideas/inspiration.

2. Form/Medium: What form will your project take? Design ideas? What will be included in it? How long will it be? Why? (See below for some specifics.)

3. Audience: Always always always consider your audience. Who is this for? Primarily, secondarily? How will you make appeals for their attention? Pathos, ethos, logos, kairos? What about tone? Will you deal with your subject as a scientist might? Like an artist? Like a politician? Like a comedian? Like a teacher or mentor? Like a peer?

4. The Process: How will you work on this project? How will you plan your time? Include a brief timeline in your proposal. How will you align the pieces of the project? Consider what you’ll need to do with layout, design, tone, content, arrangement, editing, etc.

5. Development: How can you challenge yourself with this project? What are you hoping to get out of this?

6. Questions: What questions do you have for me? How can I help?

Aspects of Project-making to be mindful of:
Aesthetics
Rhetorical situation
Author
Audience
Context
Purpose
Tone
Exigence (need, demand, urgency)
Pathos
Ethos
Logos
Kairos (timing)
Design
Structure
Style
Layout
Artistry
Text
Images
Accessibility
Size
Length
White space
Material used

Many critics have read this book as a statement about American national identity. Choose one stereotypically “American” ideal that the book conveys, and consider how and why this ideal, according to Franklin, is worth pursuing.

Benjamin Franklin (1706-1790)

Born in Boston, Benjamin Franklin was the fifteenth son of a poor candle maker, who was apprenticed to one of his brothers, a Boston printer.  At age 12, Franklin published his first works.  At age 16, he began to publish his series of “Silence Dogood” essays in his brother’s newspaper.  These early satires poked fun at Boston life and society.  At age 17, Franklin left for Philadelphia, where he began his own printing business.  He started publishing Poor Richard’s Almanac, which preached the virtues of hard work, thrift, and success, at age 26.  Sixteen years later at age 42, Franklin retired from printing to devote himself to science and public service.  He helped to establish the American Philosophical Society and the University of Pennsylvania.  He invented the bifocals and the lightning rod.  From 1757 to 1775, Franklin represented the colonies in England.  He helped to write the “Declaration of Independence,” and in 1776, as Minister to France, he won French support in the war against England.  Benjamin Franklin is the only “founding father” to sign all four documents that created the republic:

  • The Declaration of Independence
  • The Treaty of Alliance with France
  • The Treaty of Peace with England
  • The United State Constitution

Known primarily for playing the role of the noble rustic, Benjamin Franklin was the central character in the rise of American pragmatism and the creation of the Cult of Self-Reliance.

Questions to Accompany the Reading

  • Many critics have read this book as a statement about American national identity. Choose one stereotypically “American” ideal (e.g., hard work, individualism, self-education) that the book conveys, and consider how and why this ideal, according to Franklin, is worth pursuing.  Include in your discussion a consideration of who may or may not access this ideal according to Franklin.

 

  • Make a shorthand list of the memorable anecdotes Franklin tells about himself. Taken as a whole, what do these anecdotes have in common, and how do they convey a certain persona to the audience?

 

  • Other selections you have read in this text might be classified as spiritual autobiographies, which begin with doubt about one’s religious calling, trace personal afflictions, and end in salvation or conversion. Does Franklin’s text bear any relationship to that genre?  Explain the ways that Franklin’s Autobiography complicates or modifies this tradition of autobiography.

 

  • Choose one value or idea that is central to eighteenth-century Enlightenment thought and discuss how Franklin’s text upholds or makes use of that value (for example, Deism, tabula rasa, utilitarianism).

 

The Autobiography of Benjamin Franklin

Chapter 1

TWYFORD, At the Bishop of St. Asaph’s, 1771.

DEAR SON: I have ever had pleasure in obtaining any little anecdotes of my ancestors. You may remember the inquiries I made among the remains of my relations when you were with me in England, and the journey I undertook for that purpose. Imagining it may be equally agreeable to you to know the circumstances of my life, many of which you are yet unacquainted with, and expecting the enjoyment of a week’s uninterrupted leisure in my present country retirement, I sit down to write them for you. To which I have besides some other inducements. Having emerged from the poverty and obscurity in which I was born and bred, to a state of affluence and some degree of reputation in the world, and having gone so far through life with a considerable share of felicity, the conducing means I made use of, which, with the blessing of God, so well succeeded, my posterity may like to know, as they may find some of them suitable to their own situations, and therefore fit to be imitated.

That felicity, when I reflected on it, has induced me sometimes to say that were it offered to my choice, I should have no objection to a repetition of the same life from its beginning, only asking the advantages authors have in a second edition, to correct some faults of the first. So I might, besides correcting the faults, change some sinister accidents and events of it for others more favorable. But though this were denied, I should still accept the offer. Since such a repetition is not to be expected, the next thing most like living one’s life over again seems to be a recollection of that life, and to make that recollection as durable as possible by putting it down in writing.

Hereby, too, I shall indulge the inclination so natural in old men, to be talking of themselves and their own past actions; and I shall indulge it without being tiresome to others, who, through respect to age, might conceive themselves obliged to give me a hearing, since this may be read or not as any one pleases. And, lastly (I may as well confess it, since my denial of it will be believed by nobody), perhaps I shall a good deal gratify my own vanity. Indeed, I scarce ever heard or saw the introductory words, “Without vanity, I may say,” etc., but some vain thing immediately followed. Most people dislike vanity in others, whatever share they have of it themselves; but I give it fair quarter wherever I meet with it, being persuaded that it is often productive of good to the possessor, and to others that are within his sphere of action; and therefore, in many cases, it would not be altogether absurd if a man were to thank God for his vanity, among the other comforts of life.

And now I speak of thanking God, I desire with all humility to acknowledge that I owe the mentioned happiness of my past life to His kind providence, which led me to the means I used and gave them success. My belief of this induces me to hope, though I must not presume, that the same goodness will still be exercised toward me, in continuing that happiness, or enabling me to bear a fatal reverse, which I may experience, as others have done, the complexion of my future fortune being known to Him only in whose power it is to bless to us even our afflictions.

The notes one of my uncles (who had the same kind of curiosity in collecting family anecdotes) once put into my hands furnished me with several particulars relating to our ancestors. From these notes I learned that the family had lived in the same village — Ecton, in Northamptonshire — for three hundred years, and how much longer he knew not (perhaps from the time when the name of Franklin, that before was the name of an order of people, was assumed by them as a surname when others took surnames all over the kingdom), on a freehold of about thirty acres,. aided by the smith’s business, which had continued in the family till his time, the eldest son being always bred to that business — a custom which he and my father followed as to their eldest sons. When I searched the register at Ecton, I found an account of their birth, marriages, and burials from the year 1555 only, there being no registers kept in that parish at any time preceding. By that register I perceived that I was the youngest son of the youngest son for five generations back. My grandfather Thomas, who was born in 1598, lived at Ecton till he grew too old to follow business longer, when he went to live with his son John, a dyer at Banbury, in Oxfordshire, with whom my father served an apprenticeship. There my grandfather died and lies buried. We saw his gravestone in 1758. His eldest son Thomas lived in the house at Ecton, and left it with the land to his only child, a daughter, who, with her husband, one Fisher, of Wellingborough, sold it to Mr. Isted, now lord of the manor there. My grandfather had four sons that grew up, viz., Thomas, John, Benjamin, and Josiah. I will give you what account I can of them, at this distance from my papers, and if these are not lost in my absence, you will among them find many more particulars.

Thomas was bred a smith under his father; but, being ingenious, and encouraged in learning (as all my brothers were) by an Esquire Palmer, then the principal gentleman in that parish, he qualified himself for the business of scrivener; because a considerable man in the county; was a chief mover of all public-spirited undertakings for the county or town of Northampton and his own village, of which many instances were related of him; and much taken notice of and patronized by the then Lord Halifax. He died in 1702, January 6, old style, just four years to a day before I was born. The account we received of his life and character from some old people at Ecton, I remember, struck you as something extraordinary, from its similarity to what you knew of mine. “Had he died on the same day,” you said, “one might have supposed a transmigration.”

John was bred a dyer, I believe of woolens. Benjamin was bred a silk-dyer, serving an apprenticeship at London. He was an ingenious man. I remember him well, for when I was a boy he came over to my father in Boston, and lived in the house with us some years. He lived to a great age. His grandson, Samuel Franklin, now lives in Boston. He left behind him two quarto volumes, MS., of his own poetry, consisting of little occasional pieces addressed to his friends and relations, of which the following, sent to me, is a specimen. He had formed a shorthand of his own, which he taught me, but, never practising it, I have now forgot it. I was named after this uncle, there being a particular affection between him and my father. He was very pious, a great attender of sermons of the best preachers, which he took down in his shorthand, and had with him many volumes of them. He was also much of a politician; too much, perhaps, for his station. There fell lately into my hands, in London, a collection he had made of all the principal pamphlets relating to public affairs from 1641 to 1717. Many of the volumes are wanting, as appears by the numbering, but there still remain eight volumes in folio and twenty-four in quarto and in octavo. A dealer in old books met with them, and knowing me by my sometimes buying of him, he brought them to me. It seems my uncle must have left them here when he went to America, which was above fifty years since. There are many of his notes in the margins.

This obscure family of ours was early in the Reformation, and continued Protestants through the resign of Queen Mary, when they were sometimes in danger of trouble on account of their zeal against popery. They had got an English Bible, and to conceal and secure it, it was fastened open with tapes under and within the cover of a joint-stool. When my great-great-grandfather read it to his family, he turned up the joint-stool upon his knees, turning over the leaves then under the tapes. One of the children stood at the door to give notice if he saw the apparitor coming, who was an officer of the spiritual court. In that case the stool was turned down again upon its feet, when the Bible remained concealed under it as before. This anecdote I had from my Uncle Benjamin. The family continued all of the church of England till about the end of Charles II.’s resign, when some of the ministers that had been outed for nonconformity holding conventicles in Northamptonshire, Benjamin and Josiah adhered to them, and so continued all their lives. The rest of the family remained with the Episcopal Church.

Josiah, my father, married young, and carried his wife with three children into New England about 1682. The conventicles having been forbidden by Law, and frequently disturbed, induced some considerable men of his acquaintance to remove to that country, and he was prevailed with to accompany them thither, where they expected to enjoy their mode of religion with freedom. By the same wife he had four children more born there, and by a second wife ten more, in all seventeen; of which I remember thirteen sitting at one time at his table, who all grew up to be men and women, and married. I was the youngest son, and the youngest child but two, and was born in Boston, New England. My mother, the second, was Abiah Folger, one of the first settlers of New England, of whom honorable mention is made by Cotton Mather, in his church history of that country, entitled “Magnalia Christi Americana,” as “a godly learned Englishman,” if I remember the words rightly. I have heard that he wrote sundry small occasional pieces, but only one of them was printed, which I saw now many years since. It was written in 1675, in the homespun verse of that time and people, and addressed to those then concerned in the government there. It was in favor of liberty of conscience, and in behalf of the Baptists, Quakers, and other sectaries that had been under persecution, ascribing the Indian wars, and others distresses that had be fallen the country, to that persecution, as so many judgments of God to punish so heinous an offense, and exhorting a repeal of those uncharitable laws. The whole appeared to me as written with a good deal of decent plainness and mainly freedom. The six concluding lines I remember, though I have forgotten the two first of the stanza; but the purport of them was that his censures proceeded from good will, and therefore he would be known to be the author.

Because to be a libeler (says he)
I hate it with my heart;
From Sherburne town, where now I dwell,
My name I do put here;
Without offense your real friend,
It is Peter Folgier.

My elder brothers were all put apprentices to different trades. I was put apprentices to different trades. I was put to the grammar school at eight years of age, my father intending to devote me, as the tithe of his sons, to the service of the church. My early readiness in learning to read ( which must have been very early, as I do not remember when I could not read), and the opinion of all his friends that I should certainly make a good scholar, encouraged him in this purpose of his. My uncle Benjamin, too, approved of it, and proposed to give me all his shorthand volumes of sermons — I suppose as a stock to set up with –if I would learn his character. I continued, however, at the grammar school not quite one year, through in that time I had risen gradually from the middle of the class of that year to be the head of it , and farther was removed into the class above it, in order to go with that into the third at the end of the year. But my father, in the mean time, from a view of the expense of a college education, which, having, so large a family, he could not well afford, and the mean living many so educated were afterwards able to obtain — reasons that he gave to his friends in my hearing — altered his first intention, took me from the grammar school and sent me to a school for writing and arithmetic kept by a then famous man, Mr. George Brownell, very successful in his profession generally, and that by mild, encouraging methods. Under him I acquired fair writing pretty soon, but I failed in the arithmetic, and made no progress in it. At ten years old I was taken home to assist my father in his business, which was that of a tallow-chandler and soap-boiler — a business he was not bred to, but had assumed on his arrival in New England, and on his dyeing trade would not maintain his family, being in little request. Accordingly, I was employed in cutting wick for the candles, filing the dipping-mold and the molds for cast candles, attending the shop, going of errands, etc.

I disliked the trade, and had a strong inclination for the sea, but my father declared against it. However, living near the a water, I was much in and about it, learnt early to swim well, and to manage boats; and when in a boat or canoe with other boys, I was commonly allowed to govern, especially in any case of difficulty; and upon other occasions I was generally a leader among the boys, and sometimes led them into scrapes, of which I will mention one instance, as it shows an early projecting public spirit, tho’ not then justly conducted.

There was a salt-marsh that bounded part of the mill-pond, on the edge of which, at high water, we used to stand to fish for minnows. By much trampling we had made it a mere quagmire. My proposal was to build a wharf there fit for us to stand upon, and I showed my comrades a large heap of stones, which were intended for a new house near the marsh, and which would very well suit our purpose. Accordingly, in the evening, when the workmen were gone, I assembled a number of my playfellows, and working with them diligently like so many emmets, sometimes two or three to a stone, we brought them all away and built our little wharf. The next morning the workmen were surprised at missing the stones, which were found in our wharf. Inquiry was made after the removers; we were discovered and complained of; several of us were correct by our fathers; and, though I pleaded the usefulness of the work, mine convinced me that nothing was useful which was not honest.

I think you may like to know something of his person and character. He had an excellent constitution of Body, was of middle stature, but well set, and very strong. He was ingenious, could draw prettily, was skilled a little in music, and had a clear, pleasing voice, so that when he played psalm-tunes on his violin and sung withal, as he sometimes did in an evening after the business of the day was over, it was extremely agreeable to hear. He had a mechanical genius, too, and, on occasion, was very handy in the use of other tradesman’s tools; but his great excellence lay in a sound understanding and solid judgment in prudential matters, both in private and public affairs. In the lattter, in indeed, he was never employed, the numerous family he had to educate and the straitness of his circumstances keeping him close to his trade. But I remember well his being frequently visited by leading people, who consulted him for his opinion in affairs of the town or of the church he belonged to, and showed a good deal of respect for his judgment and advice. He was also much consulted by private persons about their affairs when any difficulty occurred, and frequently chosen an arbitrator between contending parties. At his table he liked to have, as often as he could, some sensible friend or neighbor to converse with and always took care to start some ingenious or useful topic for discourse, which might tend to improve the minds of his children. By this means he turned our attention to what was good, just, and prudent in the conduct of life; and little or no notice was ever taken of what related to the victuals on the table, weather it was well or ill dressed, in or out of season, of good or bad flavor, preferable or inferior to this or that other thing of the kind, so that I was brought up in such a perfect inattention to those matters as to be quite indifferent what kind of food was set before me, and so unobservant of it that to this day if I am asked I can scarce tell a few hours after dinner what I dined upon. This Has been a convenience to me in traveling, where my companions have been sometimes very unhappy for want of a suitable gratification of their more delicate, because better instructed, tastes and appetites.

My mother had likewise an excellent constitution. She suckled all her ten children. I never knew either my father or mother to have any sickness but that of which they died, he at eighty-nine and she at eighty-five years of age. They lie buried together at Boston, where I some years since placed a marble over their grave, with this inscription:

Josiah Franklin,
and
Abiah his wife,
lie here interred.
They lived lovingly together in wedlock
Fifty-five years.
Without an estate, or any gainful employment,
By constant labor and industry,
with God’s blessing,
They maintained a large family
comfortably,
and brought up thirteen children
and seven grandchildren
reputably.
From this instance, reader,
Be encouraged to diligence in thy calling,
And distrust not Providence.
He was a pious and prudent man;
She, a discreet and virtuous woman.
their youngest son,
In filial regard to their memory,
places this stone.
J.F. born 1655, died 1744, /Etat 89.
A.F. born 1667, died 1752, -85

By my rambling digressions I perceive myself to be grown old. I used to write more methodically. But one does not dress for private company as for a public ball. ‘Tis perhaps only negligence.

To return: I continue thus employed in my father’s business for two years; that is, till I was twelve years old; and my brother John, who was bred, to that business, having left my father, married, and set up for himself at Rhode Island, there was all appearance that I was destined to supply his place and become a tallow-chandler. But my dislike to the trade continuing, my father was under apprehensions that if he did not find one for me more agreeable l should break away and get to sea, as his son Joisah had done, to his great vexation. He therefore sometimes took me to walk with him, and see joiners, bricklayers, turners, braziers, etc., at their work, that he might observe my inclination, and endeavor to fix it on some trade or other on land. It has ever since been a pleasure to me to see good workmen handle their tools; and it has been useful to me, having learnt so much by it as to be able to do little jobs myself in my house when a workman could not readily be got, and to construct little machines for my experiments, while the intention of making the experiment was fresh and warm in my mind. My father at last fixed upon the cutler’s trade, and my Uncle Benjamin’s son Samuel, who was bred to that business in London, being about that time established in Boston, I was sent to be with him some time on liking. But his expectations of a fee with me displeasing my father, I was taken home again.

From a child I was fond of reading, and all the little money that came into my hands was ever laid out in books. Pleased with “The Pilgrim’s Progress” my first collection was of John Bunyun’s works in separate little volumes. I afterward sold them to enable me to buy R. Burton’s historical collections. They were small chapmen’s books, and cheap, forty or fifty in all. My father’s little library consisted chiefly of books in polemic divinity, most of which I read, and have since often regretted that, at a time when I had such a thirst for knowledge, more proper books had not fallen in my way, since it was now resolved I should not be a clergyman. Plutarch’s “Lives” there was, in which I read abundantly, and I still think that time spent to great advantage. There was also a book of Defoe’s, called an Essay on Projects,” and another of Dr. Mather’s, called “Essays to do Good,” which perhaps gave me a turn of thinking that had an influence on some of the principal future events of my life.

This bookish inclination at length determined my father to make me a printer, though he had already one son (James) of that profession. In 1717 my brother James returned from England with a press and letters to set up his business in Boston. I liked it much better than that of my father, but still had a hankering for the sea. To prevent the apprehended effect of such an inclination, my father was impatient to have me bound to my brother. I stood out some time, but at last was persuaded, and signed the indentures when I was yet but twelve years old. I was to serve as an apprentice till I was twenty-one years of age, only I was to be allowed journeyman’s wages during the last year. In a little time I made great proficiency in the in the business, and became a useful hand to my brother. I now had access to better books. An acquaintance with the apprentices of booksellers enabled me sometimes to borrow a small one, which I was careful to return soon and clean. Often I sat up in my room reading the greatest part of the night, when the book was borrowed in the evening and to be returned early in the morning, lest it should be missed or wanted.

And after some time an ingenious tradesman, Mr Matthew Adams, who had a pretty collection of books and who frequented our printing-house, took notice of me, invited me to his library, and very kindly lent me such books as I chose to read. I now took a fancy to poetry, and made some little pieces. My brother, thinking it might turn to account, encouraged me, and put me on composing occasional ballads. One was called “The Lighthouse Tragedy,” and contained an account of the drowning of Captain Worthilake with his two daughters. The other was a sailor’s song on the taking of taking of Teach (or Blackbeard) the pirate. They were wretched stuff, in the Grub-Street ballad style; and when they were printed he sent me about the town to sell them. The first sold wonderfully, the event being recent, having made a great noise. This flattered my vanity: but my father discouraged me by ridiculing my performances and telling me verse-makers were generally beggars. So I escaped being a poet, most probably a very bad one. But as prose-writing has been of great use to me in the course of my life, and was a principal means of my advancement, I shall tell you how, in such a situation, I acquired what little ability I have in that way.

There was another bookish lad in the town, John Collins by name, with whom I was intimately acquainted. We sometimes disputed, and very fond we were of argument, and very desirous of confuting one another, which disputatious turn, by the way, is apt to because a very bad habit, making people often extremely disagreeable in company by the contradiction that is necessary to bring it into practice; and thence, besides souring and spoiling the conversation, is productive of disgusts and perhaps enmities where you may have occasion for friendship. I had caught it by reading my father’s books of dispute about religion. Persons of good sense, I have since observed, seldom fall into it, except lawyers, university men, and men of all sorts that have been bred at Edinburgh.

A question was once, somehow or other, started between Collins and me, of propriety of educating the female sex in learning, and their abilities for study. He was of opinion that it was improper, and that they were naturally unequal to it. I took the contrary side, perhaps a little for dispute’s sake. He was naturally more eloquent, had a ready plenty of words, and sometimes, as I thought, bore me down more by his fluency than by the strength of his reasons. As we parted without settling the point, and were not to see one another again for some time, I sat down to put my arguments in writing, which I copied fair and sent to him. He answered, and I replied. Three or four letters of a side had passed, when my father happened to find my papers and read them. Without entering into the discussion, he took occasion to talk to me about the manner of my writing; observed that, though I had the advantage of my antagonist in correct spelling and pointing (which I owed to the printing-house), I fell far short in elegance of expression, in method, and in perspicuity, of which he convinced me by several instances. I saw the justice of his remarks, and thence grew more attentive to the manner in writing, and determined to endeavor at improvement.

About this time I met with an odd volume of the ” Spectator.” It was the third. I had never before seen any of them. I bought it, read it over, and was much delighted with it. I thought the writing excellent, and wished, if possible, to imitate it. With this view I took some of the papers, and making short hints of the sentiment in each sentence, laid them by a few days, and then, without looking at the book, tried to complete the papers again, by expressing each hinted sentiment at length, and as fully as it had been expressed before, in any suitable words that should come to hand. Then I compared my ” Spectator” with the original, discovered some of my faults, and corrected them. But I found I wanted a stock of words, or a readiness in recollecting and using them, which I thought I should have acquired before that time if I had gone on making verses; since the continual occasion for words of the same import, but of different length, to suit the measure, or of different sound for the rhyme, would have laid me under a constant necessity of searching for variety in my mind and also have tended to fix that variety in my mind and make me master of it. Therefore I took some of the tales and turned them into verse; and, after a time, when I had pretty well forgotten the prose, turned them back again. I also sometimes jumbled my collections of hints into confusion, and after some weeks endeavored to reduce them into the best order, before I began to form the full sentences and complete the paper. This was to teach me method in the arrangement of thoughts. By comparing my work afterwards with the origional, I discovered many faults and amended them; but I sometimes had the pleasure of fancying that, in certain particilars of small import, I had been lucky enough to improve the method or the language, and this encouraged me to think I might possibly in time come to be a torable English writer, of which I was extremely ambitious. My time for these exercises and for reading was at night after work, or before it began in the morning, or on Sundays, when I contrived to be in the printing-house alone, evading as much as I could the common attendance on public worship, which my father used to exact of me when I was under his care, and which, indeed, I still thought a duty, though I could not, as it seemed to me, afford time to practise it.

When about sixteen years of age I happened to meet with a book, written by one Tryon, recommending a vegetable diet. I determined to go into it. My brother, being yet unmarried, did not keep house, but boarded himself and his apprentices in another family. My refusing to eat flesh occasion an inconveniency, and I was frequently chid for my singularity. I made myself acquinted with Tryon’s manner of preparing some of his dishes, such as boiling pototoes or rice, making hasty-pudding, and a few others, and then proposed to my brother that if he would give me, weekly, half the money he paid for my board, I would board myself. He instantly agreed to it, and I presently found that I could save half what he paid me. This was an additional fund for buying books. But I had another advanage in it. My brother and the rest going from the printing-house to their meals, I remained there alone, and despatching presently my light repast, which often was no more than a biscuit or a slice of bread, a handful of raisins or a tart from the pastry-cook’s, and a glass of water, had the rest of the time till their return for study, in which I made the greater progress from that greater clearness of head and quicker apprehension which usually attend temperance in eating and drinking.

And now it was that, being on some occasion made ashamed of my ignorance in figures, which I had twice failed in learning when at school, I took Cocker’s book of arithmetic, and went through the whole by myself with great ease. I also read Seller’s and Shermy’s books of navigation, and became acquainted with the little geometry they contain; but never proceeded far in that science. And I read about this time Locke ” On Human Understanding,” and the ” Art of Thinking,” by messrs. du Port Royal.

While I was intent on improving my language, I met with an English grammar (I think it was Greenwood’s), at the end of which there were two little sketches of the arts of rhetoric and logic, the latter finishing with a specimen of a dispute in the Socratic method; and soon after I procured Xenophon’s “Memorable Things of Socrates,” wherein there are many instances of the same method. I was charmed with it, adopted it, dropt my abrupt contradiction and positive argumentation, and put on the humble inquirer and doubter. And being then, from reading Shaftesbury and Collins, become a real doubter in many points of our religious doctrine, I found this method safest for myself and very embarrassing to those against whom I used it. Therefore I took a delight in it, practising it continually, and grew very artful and expert in drawing people, even of superior knowledge, into concessions, the consequences of which they did not foresee, entangling them in difficulties out of which they could not extricate themselves, and so obtaining victories that neither myself nor my cause always deserved. I continued this method some few years, but gradually left it, retaining only the habit of expressing myself in terms of modest diffidence; never using, when I advanced anything that may possibly be disputed, the words certainly, undoubtedly, or any others that give the air of positiveness to an opinion; but rather say, I conceive or apprehend a thing to be so and so; it appears to me, or I should think it so or so, for such and such reasons; or I imagine it to be so; or it is so, if I am not mistaken. This habit, I believe, has been of great advantage to me when I have had occasion to inculcate my opinions and persuade men into measures that I have been from time to time engaged in promoting; and, as the chief ends of conversion are to inform or to beinformed, to please or to persuade, I wish well-meaning, sensible men would not lessen their power of doing good by a positive, assuming manner, that seldom fails to disgust, tends to create opposition, and to defeat every one of those purpose for which speech was given to us, to wit, giving or receiving information or pleasure. For, if you would inform, a positive and dogmatical manner in advancing your sentiments may provoke contradiction and prevent a candid attention. If you wish information and improvement from the knowledge of others, and yet, at the same time, express yourself as firmly fixed in your present opinions, modest, sensible men, who do not love disputation, will probably leave you undisturbed in the possession of your error. And by such a manner you can seldom hope to recommend yourself in pleasing your hearers, or to persuade those whose concurrence you desire. Pope says, judiciously:

Men should be taught as if you taught them not,
And things unknown propos’d as things forgot;

farther recommending to us

To speak, tho’ sure, with seeming diffidence.

And he might have coupled with this line that which he coupled with another, I think less properly,

For want of modesty is want of sense.
If you ask, Why less properly? I must repeat the lines,
Immodest words admit of no defense,
For want of modesty is want of sense.

Now, is not want of sense (where a man is so unfortunate as to want it) some apology for his want of modesty? and would not the lines stand more justly thus?

Immodest words admit but this defense,
That want of modesty is want of sense

This, however, I should submit to better judgements.

My brother had, in 1720 or 1721, begun to print a newspaper. It was the second that appeared in America, and was called the “New England Courant.” The only one before it was the Boston “News-Letter.” I remember his being dissuaded by some of his friends from the undertaking, as not likely to succeed, one newspaper being, in their judgment, enough for America. At this time (1771) there are not less than five-and twenty. He went on, however, with the undertaking, and after having worked in composing the types and printing off the sheets, I was employed to carry the papers thro’ the streets to the customers.

He had some ingenious men among his friends, who amused themselves by writing little pieces for this paper, which gained it credit and made it more in demand, and these gentleman often visited us. Hearing their conversations, and their accounts of the approbation their papers were received with, I was excited to try my hand among them; but, being still a boy, and suspecting that my brother would object to printing anything of mine in his paper if he knew it to be mine, I contrived to disguise my hand, and writing an anonymous paper, I put it in at night under the door of the printing-house. It was found in the morning, and communicated to his writing friends when they called in as usual. They read it, commented on it in my hearing, and I had the exquisite pleasure of finding it met with their approbation, and that, in their different guesses at the author, none were named but men of some character among us for learning and ingenuity. I suppose now that I was rather lucky in my judges, and that perhaps they were not really so very good ones as I then esteemed them.

Encouraged, however, by this, I wrote and conveyed in the same way to the press several more papers which were equally approved; and I kept my secret till my small fund of sense for such performances was pretty well exhausted, and then I discovered it, when I began to be considered a little more by my brother’s acquaintance, and in a manner that did not quite please him, as he thought, probably with reason, that it tended to make me too vain. And perhaps this might be one occasion of the differences that we began to have about this time. Though a brother, he considered himself as my master, and me as his apprentice, and accordingly expected the same services from me as he would from another, while I thought he demeaned me too much in some he required of me, who from a brother expected more indulgence. Our disputes were often brought before our father, and I fancy I was either generally in the right, or else a better pleader, because the judgment was generally in my favor. But my brother was passionate, and had often beaten me, which I took extremely amiss; and, thinking my apprenticeship very tedious, I was continually wishing for some opportunity of shortening it, which at length offered in a manner unexpected.1

One of the pieces in our newspaper on some political point, which I have now forgotten, gave offense to the Assembly. He was taken up, censured, and imprisoned for a month, by the speaker’s warrant, I suppose, because he would not discover his author. I, too, was taken up and examined before the council; but, tho’ I did not give them any satisfaction, they contented themselves with admonishing me, and dismissed me, considering me, perhaps, as an apprentice, who was bound to keep his master’s secrets.

During my brother’s confinement, which I resented a good deal, notwithstanding our private differences, I had the management of the paper; and I made bold to give our rulers some rubs in it, which my brother took very kindly, while others began to consider me in an unfavorable light, as a young genius that had a turn for libeling and satire. My brother’s discharge was accompanied with an order of the House (a very odd one) that “James Franklin should no longer print the paper called the “New England Courant.”

There was a consultation held in our printing-house among his friends what he should do in this case. Some proposed to evade the order by changing the name of the paper; but my brother seeing inconveniences in that, it was finally concluded on, as a better way, to let it be printed for the future under the name of Benjamin Franklin; and to avoid the censure of the Assembly, that might fall on him as still printing it by his apprentice, the contrivance was that my old indenture should be returned to me, with a full discharge on the back of it, to be shown on occasion; but to secure to him the benefit of my service, I was to sign new indentures for the remainder of the term, which were to be kept private. A very flimsy scheme it was; however, it was immediately executed, and the paper went on accordingly, under my name, for several months.

At length a fresh difference arising between my brother and me, I took upon me to assert my freedom, presuming that he would not venture to produce the new indentures. It was not fair in me to take this advantage, and this I therefore reckon one of the first errata of my life; but the unfairness of it weighed little with me, when under the impressions of resentment for the blows his passion too often urged him to bestow upon me, though he was otherwise not an ill-natured man. Perhaps I was too saucy and provoking.

When he found I would leave him, he took care to prevent my getting employment in any other printing-house of the town, by going round and speaking to every master, who accordingly refused to give me work. I then thought of going to New York, as the nearest place where there was a printer; and I was rather inclined to leave Boston when I reflected that I had already made myself a little obnoxious to the governing party, and from the arbitrary proceedings of the Assembly in my brother’s case, it was likely I might, if I stayed, soon bring myself into scrapes, and farther, that my indiscreet disputations about religion began to make me pointed at with horror by good people as an infidel or atheist. I determined on the point, but my father now siding with my brother, I was sensible that, if I attempted to go openly, means would be used to prevent me. My friend Collins, therefore, undertook to manage a little for me. He agreed with the captain of a New York sloop for my passage, under the notion of my being a young acquaintance of his, that had got a naughty girl with child, whose friends would compel me to marry her, and therefore I could not appear or come away publicly. So I sold some of my books to raise a little money, was taken on board privately, and as we had a fair wind, in three days I found myself in New York, near three hundred miles from home, a boy of but seventeen, without the least recommendation to or knowledge of any person in the place, and with very little money in my pocket.

Chapter 2

My inclinations for the sea were by this time worn out, or I might now have gratified them. But, having a trade, and supposing myself a pretty good workman, I offered my service to the printer in the place, old Mr. William Bradford, who had been the first printer in Pennsylvania, but removed from thence upon the quarrel of George Keith. He could give me no employment, having little to do, and help enough already; but says he, “My son at Philadelphia has lately lost his principal hand, Aquila Rose, by death. If you go thither, I believe he may employ you.” Philadelphia was a hundred miles farther. I set out, however, in a boat for Amboy, leaving my chest and things to follow me round by sea.

In crossing the bay, we met with a squall that tore our rotten sails to pieces, prevented our getting into the Kill, and drove us upon Long Island. In our way a drunken Dutchman, who was a passenger too, fell overboard. When he was sinking, I reached through the water to his shock pate, and drew him up, so that we got him in again. His ducking sobered him a little, and he went to sleep, taking first out of his pocket a book, which he desired I would dry for him. It proved to be my old favorite author, Bunyan’s “Pilgrim’s Progress, ” in Dutch, finely printed on good paper, with copper cuts, a dress better than I had ever seen it wear in its own language. I have since found that it has been translated into most of the languages of Europe, and suppose it has been more generally read than any other book, except perhaps the Bible. Honest John was the first that I know of who mixed narration and dialogue, a method of writing very engaging to the reader, who in the most interesting parts find himself, as it were, brought into the company and present at the discourse. Defoe, in his “Crusoe,” his “Moll Flanders,” “Religious Courtship, “Family Instructor,” and other pieces, has imitated it with success; and Richardson has done the in his “Pamela,” Etc.

When we drew near the island, we found it was at a place where there could be no landing, there being a great surf on the stony beach. So we dropt anchor, and swung round towards the shore. Some people came down to the water edge and hallowed to us, as we did to them; but the wind was so high, and the surf so loud, that we could not hear so as to understand each other. There were canoes on the shore, and we made signs, and hallowed that they should fetch us; but they either did not understand us, or thought it impracticable; so they went away, and night coming on, we had no remedy but to wait till the wind should abate; and, in the mean time, the boatman and I concluded to sleep, if we could, and so crowded into the scuttle with the Dutchman, who was still wet, and the spray, beating over the head of our boat, leaked thro’ to us, so that we were soon almost as wet as he. In this manner we lay all night, with very little rest; but the wind abating the next day, we made a shift to reach Amboy before night, having been thirty hours on the water, without victuals, or any drink but a bottle of filthy rum, the water we sailed on being salt.

In the evening I found myself very feverish, and went in to bed; but, having read somewhere that cold water drank plentifully was good for a fever, I followed the prescription, sweat plentifully most of the night, my fever left me, and in the morning, crossing the ferry, I proceeded on my journey on foot, having fifty miles to Burlington, where I was told I should find boats that would carry me the rest of the way to Philadelphia.

It rained very hard all the day; I was thoroughly soaked, and by noon a good deal tired; so I stopt at a poor inn, where I stayed all night, beginning now to wish that I had never left home. I cut so miserable a figure, too, that I found, by the questions asked me, I was suspected to be some runaway servant, and in danger of being taken up on that suspicion. However, I proceeded the next day, and got in the evening to an inn, within eight or ten miles of Burlington, kept by one Dr. Brown. He entered into conversation with me while I took some refreshment, and finding I had read a little, became very sociable and friendly. Our acquaintance continued as long as he lived. He had been, I imagine, an itinerant doctor, for there was no town in England, or country in Europe, of which he could not give a very particular account. He had some letters, and was ingenious, but much of an unbeliever, and wickedly undertook, some years after, to travesty the Bible in doggerel verse, as Cotton had done Virgil. By this means he set many of the facts in a very ridiculous light, and might have hurt weak minds if his work had been published; but it never was.

At his house I lay that night, and the next morning reached Burlington, but had the mortification to find that the regular boats were gone a little before my coming, and no other expected to go before Tuesday, this being Saturday; wherefore I returned to an old woman in the town, of whom I lead bought gingerbread to eat on the water, and asked her advice. She invited me to lodge at her house till a passage by water should offer, and being tired with my foot-traveling, I accepted the invitation. She, understanding I was a printer, would have had me stay at that town and follow my business, being ignorant of the stock necessary to begin with. She was very hospitable, gave me a dinner of ox-cheek with great good will, accepting only of a pot of ale in return; and I thought myself fixed till Tuesday should come. However, walking in the evening by the side of the river, a boat came by, which I found was going towards Philadelphia with several people in her. They took me in, and as there was no wind, we rowed all the way, and about midnight, not having yet seen the city, some of the company were confident we must have passed it, and would row no farther; the others knew not where we were: so we put toward the shore, got into a creek, landed near an old fence, with the rails of which we made a fire, the night being cold, in October, and there we remained till daylight. Then one of the company knew the place to be Cooper’s Creek, a little above Philadelphia, which we saw as soon as we got out of the creek, and arrived there about eight or nine o’clock on the Sunday morning, and landed at the Market Street wharf.

I have been the more particular in this description of my journey, and shall be so of my first entry into that city, that you may in your mind compare such unlikely beginnings with the figure I have since made there. I was in my working-dress, my best clothes being to come round by sea. I was dirty from my journey, my pockets were stuffed out with shirts and stockings, and I knew no soul nor where to look for lodging. I was fatigued with traveling, rowing, and want of rest; I was very hungry; and my whole stock of cash consisted of a Dutch dollar and about a shilling in copper. The latter I gave the people of the boat for my passage, who at first refused it on account of my rowing; but I insisted on their taking it, a man being sometimes more generous when he has but a little money than when he has plenty, perhaps thro’ fear of being thought to have but little.

Then I walked up the street, gazing about till near the market-house I met a boy with bread. I had made many a meal on bread, and in inquiring where he got it, I went immediately to the baker’s he directed me to, in Second Street, and asked for biscuit, intending such as we had in Boston; but they, it seems, were not made in Philadelphia. Then I asked for a threepenny loaf, and was told they had none such. So, not considering or knowing the difference of money, and the greater cheapness nor the names of his bread, I bade him give me threepenny worth of any sort. He gave me, accordingly, three great puffy rolls. I was surprised at the quantity, but took it, and having no room in my pockets , walked off with a roll under each arm, and eating the other. Thus I went up Market Street as far as Fourth Street, passing by the door of Mr. Reed, my future wife’s father, when she, standing at the door, saw me and thought I made, as I certainly did, a most awkward, ridiculous appearance. Then I turned and went down Chestnut Street and part of Walnut Street, eating my roll all the way, and coming round, found myself again at Market Street wharf, near the boat I came in, to which I went for. a draught of the river water, and being filled with one of my rolls, gave the other two to a woman and her child that came down the river in the boat with us, and were waiting to go farther.

Thus refreshed, I walked again up the street, which by this time had many clean dressed people in it, who were all walking the same way. I joined them, and thereby was led into the great meeting-house of the Quakers near the market. I sat down among them, and after looking round awhile and hearing nothing said, being very drowsy thro’ labor and want of rest the preceding night, I fell fast asleep, and continued so till the meeting broke up, when one was kind enough to rouse me. This was, therefore, the first house I was in, or slept in, in Philadelphia.

Walking down again toward the river, and looking in the faces of people, I met a young Quaker man, whose countenance I liked, and accosting him, requested he would tell me where a stranger could get lodging. We were then near the sign of the Three Mariners. “Here,” says he, “is one place that entertains strangers, but it is not a reputable house; if thee a wilt walk with me, I’ll show thee a better.” He brought me to the Crooked Billet in Water Street. Here I got a dinner; and, while I was eating it, several sly questions were asked me, as it seemed to be suspected from my youth and appearance that I might be some runaway.

After dinner my sleepiness returned, and being shown to a bed, I lay down without undressing, and slept till six in the evening, was called to supper, went to bed again very early, and slept soundly till next morning. then I made myself as tidy as I could and I went to Andrew Bradford, the printer’s. I found in the shop the old man, his father, whom I had seen in New York, and who, traveling on horseback, had got to Philadelphia before me. He introduced me to his son, who received me civilly, gave me a breakfast, but told me be did not at present want a hand, being lately supplied with one, but there was another printer in town, lately set up, one Keimer, who, perhaps, might employ me; if not, I should be welcome to lodge at his house, and he would give me a little work to do now and then till fuller business should offer.

The old gentleman said he would go with me to the new printer, and when we found him, “Neighbor,” says Bradford, “I have brought to see you a young man of your business. Perhaps you may want such a one.” He asked me a few questions, put a composing-stick in my hand to see how I worked, and then said he would employ me soon, though he had just then nothing for me to do; and taking old Bradford, whom be had never seen before, to be one of the town’s people that had a good will for him, entered into a conversation on his present undertaking and prospects, while Bradford, not discovering that he was the other printer’s father, on Keimer’s saying he expected soon to get the greatest part of the business into this own hands, drew him on, by artful questions and starting little doubts, to explain all his views, what interest he relied on, and in what Manner he intended to proceed. I, who stood by and heard all, saw immediately that one of them was a crafty old sophister, and the other a mere novice. Bradford left me with Keimer, who was greatly surprised when I told him who the old man was.

Keimer’s printing-house, I found, consisted of an old shattered press, and one small, wornout font of English, which he was then using himself, composing an elegy on Aquila Rose, before mentioned, an ingenious young man, of excellent character, much respected in the town, clerk of the Assembly, and a pretty poet. Keimer made verses, too, but very indifferently. He could not be said to write them,, for his manner was to compose them in the types directly out of his head. So there being no copy, but one pair of cases, and the elegy likely to require all the letter, no one could help him. I endeavored to put his press (which he had not yet used, and of which he understood nothing) into order fit to be worked with; and, promising to come and print off his elegy as soon as he should have got it ready, I returned to Bradford’s, who gave me a little job to do for the present, and there I lodged and dieted. A few days after Keimer sent for me to print off the elegy. And now he had got another pair of cases, and a pamphlet to reprint, on which he set me to work.

These two printers I found poorly qualified for their business. Bradford had not been bred to it, and was very illiterate; and Keimer, tho’ something of a scholar, was a mere compositor, knowing nothing of presswork. He had been one of the French prophets, and could act their enthusiastic agitations. At this time he did not profess any particular religion, but something of all on occasion; was very ignorant of the world, and had, as I afterward found, a good deal of the knave in his composition. He did not like my lodging at Bradford’s while I worked with him. He had a house, indeed, but without furniture, so he could not lodge me; but he got me a lodging at Mr. Read’s, before mentioned, who was the owner of his house; and, my chest and clothes being come by this time, I made rather a more respectable appearance in the eyes of Miss Read than I had done when she first happened to see me eating my roll in the street.

I began now to have some acquaintance among the young people of the town that were lovers of reading, with whom I spent my evenings very pleasantly; and gaining money by my industry and frugality, I lived very agreeably, forgetting Boston as much as I could, and not desiring that any there should know where I resided, except my friend Colleens, who was in my secret, and kept it when I wrote to him . At length an incident happened that sent me back again much sooner thaan I had intended. I had a brother-in-law, Robert Holmes, master of a sloop that traded between Boston and Delaware. He being at Newcastle, forty miles below Philadelphia, heard there of me, and wrote me a letter mentioning the concern of my friends in Boston at my abrupt departure, assuring me of their good will to me, and that everything would be accommodated to my mind if I would return, to which he exhorted me very earnestly. I wrote an answer to his letter, thanked him for his advice, but stated my reasons for quitting Boston fully and in such a light as to convince him I was not so wrong as he had apprehended.

Sir William Keith, governor of the province, was then at Newcastle, and Captain Holmes, happening to be in company with him when my letter came to hand, spoke to him of me, and showed him the letter. The governor read it, and seemed surprised when he was told my age. He said I appeared a young man of promising parts, and therefore should be encouraged; the printers at Philadelphia were wretched ones; and if I would set up there, he made no doubt I should succeed; for his part, he would procure me the public business, and do me every other service in his power. This my brother-in-law afterwards told me in Boston, but I knew as yet nothing of it; when, one day, Keimer and I being at work together near the window, we saw the governor and another gentleman (which proved to be Colonel French of Newcastle), finely dressed, come directly across the street to our house, and heard them at the door.

Keimer ran down immediately, thinking it a visit to him; but the governor inquired for me, came up, and, with a condescension and politeness I had been quite unused to, made me many compliments, desired to be acquainted with me, blamed me kindly for not having made myself known to him when I first came to the place, and would have me away with him to the tavern, where he was going with Colonel French to taste, as he said, some excellent Madeira. I was not a little surprised, and Keimer stared like a pig poisoned. I went, however, with the governor and Colonel French to a tavern at the corner of Third Street, and over the Madeira he proposed my setting tip my business, laid before me the probabilities of success, and both he and Colonel French assured me I should have their interest and influence in procuring the public business of both governments. On my doubting whether my father would assist me in it, Sir William said he would give me a letter to him, in which he would state the advantages, and he did not doubt of prevailing with him. So it was concluded I should return to Boston in the first vessel, with the governor’s letter recommending me to my father. In the mean time the intention was to be kept a secret, and I went on working with Keimer as usual, the governor sending for me now and then to dine with him-a very great honor, I thought-and conversing with me in the most affable, familiar, and friendly manner imaginable.

About the end of April, 1724, a little vessel offered for Boston. I took leave of Keimer as going to see my friends. The governor gave me an ample letter, saying many flattering things of me to my father, and strongly recommending the project of my setting up at Philadelphia as a thing that must make my fortune. We struck on a shoal in going down the bay, and sprung a leak. We had a blustering time at sea, and were obliged to pump almost continually, at which I took my turn. We arrived safe, however, at Boston in about a fortnight. I had been absent seven months, and my friends had heard nothing of me; for my brother Holmes was not yet returned, and had not written about me. My unexpected appearance surprised the family. All were, however, very glad to see me, and made me welcome, except my brother. I went to see him at his printing-house. I was better dressed than ever while in his service, having a genteel new suit from Head to foot, a watch, and my pockets lined with near five pounds sterling in silver. He received me not very frankly, looked me all over, and turned to his work again.

The journeymen were inquisitive where I had been, what sort of a country it was, and how I liked it. I praised it much, and the happy life I led in it, expressing strongly my intention of returning to it; and, one of them asking what kind of money we had there, I produced a handful of silver, and spread it before them, which was a kind of raree-show they had not been used to, paper being the money of Boston. Then I took an opportunity of letting them see my watch; and, lastly (my brother still grum and sullen), I gave them a piece of eight to drink, and took my leave. This visit of mine offended him extremely; for when my mother, some time after, spoke to him of a reconciliation, and of her wishes to see us on good terms together, and that we might live for the future as brothers, he said I had insulted him in such a manner before his people that he could never forget or forgive it. In this, however, he was mistaken.

My father received the governor’s letter with some apparent surprise, but said little of it to me for some days, when, Captain Holmes returning, he showed it to him, asked him if lie knew Keith, and what kind of man he was, adding his opinion that he must be of small discretion to think of setting a boy up in business who wanted yet three years of being at man’s estate. Holmes said what he could in favor of the project, but my father was clear in the impropriety of it, and at last gave a flat denial to it. Then he wrote a civil letter to Sir- William, thanking him for the patronage he had so kindly offered me, but declining to assist me as yet in setting up, I being, in his opinion, too young to be trusted with the management of a business so important, and for which the preparation must be so expensive.

My friend and companion Collins, who was a clerk in the post-office, pleased with the account I gave him of my new country, determined to go thither also; and, while I waited for my father’s determination, he set out before me by land to Rhode Island, leaving his books, which were a pretty collection of mathematics and natural philosophy, to come with mine and me to New York, where he proposed to wait for me.

My father, tho’ he did not approve Sir William’s proposition, was yet pleased that I had been able to obtain so advantageous a character from a person of such note where I had resided, and that I had been so industrious and careful as to equip myself so handsomely in so short a time. Therefore, seeing no prospect of an accommodation between my brother and me, he gave his consent to my returning again to Philadelphia, advised me to behave respectfully to the people there, endeavor to obtain the general esteem, and avoid lampooning and libeling, to which he thought I had too much inclination, telling me that by steady industry and a prudent parsimony I might save enough by the time I was one-and-twenty to set me up, and that, If I came near the matter, he would help me with the rest. This was all I could obtain, except some small gifts as tokens of his and my mother’s love, when I embarked again for New York, now with their approbation and their blessing.

The sloop putting in at Newport, Rhode Island, I visited my brother John, who had been married and settled there some years. He received me very affectionately, for he always loved me. A friend of his, one Vernon, having some money due to him in Pennsylvania, about thirty-five pounds currency, desired I would receive it for him, and keep it till I had his directions what to remit it in. Accordingly, he gave me an order. This afterwards occasioned me a good deal of uneasiness.

At Newport we took in a number of passengers for New York, among which were two young women., companions, and a grave, sensible, matron-like Quaker woman with her attendants. I had shown an obliging readiness to do her some little services, which impressed her, I suppose, with a degree of good will toward me. Therefore, when she saw a daily growing familiarity between me and the two young women, which they appeared to encourage, she took me aside, and said: “Young man, I am concerned for thee, as thou has no friend with thee, and seems not to know much of the world, or of the snares youth is exposed to. Depend upon it, those are very bad women; I can see it in all their actions; and if thee art not upon thy guard, they will draw thee into some danger. They are strangers to thee, and I advise thee, in a friendly concern for thy welfare, to have no acquaintance with them.” As I seemed at first not to think so ill of them as she did, she mentioned some things she had observed an (I heard that had escaped my notice, but now convinced me she was right. I thanked her for her kind advice, and promised to follow it. When we arrived at New York, they told me where they lived and invited me to come and see them; but I avoided it, and it was well I did, for the next day the captain missed a silver spoon and some other things, that had been taken out of his cabin, and knowing that these were a couple of strumpets, lie got a warrant to search their lodgings, found the stolen goods, and had the thieves punished. So, tho’ we had escaped a sunken rock, which we scraped upon in the passage, I thought this escape of rather more importance to me.

At New York I found my friend Collins, who lead arrived there some time before me. We had been intimate from children and had read the same books together; but he had the advantage of more time for reading and studying, and a wonderful genius for Mathematical learning, in which he far outstript me. While I lived in Boston, most of my hours of leisure for conversation were spent with him, and he continued a sober as well as an industrious lad; was much respected for his learning by several of the clergy and other gentlemen, and seemed to promise making a good figure in life. But, during my absence, he had acquired a habit of sotting with brandy; and I found by his account, and what I heard from others, that he had been drunk every day since his arrival at New York, and behaved very oddly. He had gamed, too, and lost his money, so that I was obliged to discharge his lodgings, and defray his expenses to and at Philadelphia, which proved extremely inconvenient to me.

The then governor of New York, Burnet (son of Bishop Burnet), hearing from the captain that a young man, one of his passengers, his passengers, had a great many books, desired he would bring me to see him. I waited upon him accordingly, and should have taken Collins with me, but that he was not sober. The governor treated me with great civility, showed me his library, which was a very large one, and we had a good deal of conversation about books and authors. This was the second governor who had done me the honor to take notice of me, which, to a poor boy like me, was very pleasing.

We proceeded to Philadelphia. I received on the way Vernon’s money, without which we could hardly have finished our journey. Collins wished to be employed in some counting house; but, whether they discovered his dramming by his breath, or by his behavior, tho’ he had some recommendations, he met with no success in any application, and continued lodging and boarding at the same house with me, and at my expense. Knowing I had that money of Vernon’s, he was continually borrowing of me, still promising repayment as soon as he should be in business. At length he had got so much of it that I was distressed to think what I should do in case of being called on to remit it.

His drinking continued, about which we sometimes quarreled; for, when a little intoxicated, he was very fractious. Once, in a boat on the Delaware with some other young men, he refused to row in his turn. “I will be rowed home,” says he. “We will not row you,” says I. “You must, or stay all night on the water,” says he, “just as you please.” The others said, “Let us row; what signifies it?” But, my mind being soured with his other conduct, I continued to refuse. So he swore he would make me row, or throw me overboard; and coming along, stepping on the thwarts, toward me, when he came up and struck at me, I clapped my hand under his crutch, and rising, pitched him head foremost into the river. I knew he was a good swimmer, and so was under little concern about him; but before he could get round to lay hold of the boat, we had with a few strokes pulled her out of his reach; and ever when he drew near the boat, we asked if he would row, striking a few strokes to slide her away from him. He was ready to die with vexation, and obstinately would not promise to row. However, seeing him at last beginning to tire, we lifted him in and brought him home dripping wet in the evening. We hardly exchanged a civil word afterwards, and a West India captain, who had a commission to procure a tutor for the sons of a gentleman at Barbados, happening to meet with him, agreed to carry him thither. He left me then, promising to remit me the first money he should receive in order to discharge the debt; but I never heard of him after.

The breaking into this money of Vernon’s was one of the first great errata of my life; and this affair showed that my father was not much out in his judgment when he supposed me too young to manage business of importance. But Sir William, on reading his letter, said he was too prudent. There was great difference in persons; and discretion did not always accompany years, nor was youth always without it. “And since he will not set you up,” says he, “I will do it myself. Give me an inventory of the things necessary to be had from England, and I will send for them. You shall repay me when you are able. I am resolved to have a good printer here, and I am sure you must succeed.” This was spoken with such an appearance of cordiality that I had not the least doubt of his meaning what he said. I had hitherto kept the proposition of my setting up a secret in Philadelphia, and I still kept it. Had it been known that I depended on the governor, probably some friend that knew him better would have advised me not to rely on him, as I afterwards heard it as his known character to be liberal of promises which he never meant to keep. Yet, unsolicited as he was by me, how could I think his generous offers insincere? I believed him one of the best men in the world.

I presented him an inventory of a little printing-house, amounting by my computation to about one hundred pounds sterling. He liked it, but asked me if my being on the spot in England, to choose the types and see that everything was good of the kind, might not be of some advantage. “Then, ” says he, ” when there, you may make acquaintances and establish correspondences in the bookselling and stationery way.” I agreed that this might be advantageous. “Then,” says he, “get yourself ready to go with Annis,” which was the annual ship, and the only one at that time usually passing between London and Philadelphia. But it would be some months before Annis sailed, so I continued working with Keimer, fretting about the money Collins had got from me, and in daily apprehensions of being called upon by Vernon, which, however, did not happen for some years after.

I believe I have omitted mentioning that , in my first voyage from Boston, being becalmed off Block Island, our people set about catching cod, and hauled up a great many. Hitherto I had stuck to my resolution of not eating animal food, and on this occasion I considered, with my master Tryon, the taking every fish as a kind of unprovoked murder, since none of them had or ever could do us any injury that might justify the slaughter. All this seemed very reasonable. But I had formerly been a great lover of fish, and when this came hot out of the frying-pan, it smelt admirably well. I balanced some time between principle and inclination, till I recollected that, when the fish were opened, I saw smaller fish taken out of their stomachs. Then thought I, “If you eat one another, I don’t see why we mayn’t eat you.” So I dined upon cod very heartily, and continued to eat with other people, returning only now and then occasionally to a vegetable diet. So convenient a thing it is to be a reasonable creature, since it enables one to find or make a reason for everything one has a mind to do.

Keimer and I lived on a pretty good familiar footing, and agreed tolerably well, for he suspected nothing of my setting up. He retained a great deal of his old enthusiasms and loved argumentation. We therefore had many disputations. I used to work him so with my Socratic method, and had trepanned him so often by questions apparently so distant from any point we had in hand, and yet by degrees led to the point, and brought him into difficulties and contradictions, that at last he grew ridiculously cautious, and would hardly answer me the most common question without asking first, “What do you intend to infer from that?” However, it gave him so high an opinion of my abilities in the confuting way that he seriously proposed my being his colleague in a project he had of setting up a new sect. He was to preach the doctrines, and I was to confound all opponents. When he came to explain with me upon the doctrines, I found several conundrums which I objected to, unless I might have my way a little, too, and introduce some of mine.

Keimer wore his beard at full length, because somewhere in the Mosaic law it is said, “Thou shalt not mar the corners of thy beard.” He likewise kept the seventh day, Sabbath; and these two points were essentials with him. I disliked both, but agreed to admit them upon condition of his adopting the doctrine of using no animal food. “I doubt,” said he, “my constitution will not bear that.” I assured him it would, and that he would be the better for it. He was usually a great glutton, and I promised myself some diversion in half starving him. He agreed to try the practice, if I would keep him company. I did so, and we held it for three months. We had our victuals dressed and brought to us regularly by a woman in the neighborhood, who had from me a list of forty dishes, to be prepared for us at different times, in all which there was neither fish, flesh, nor fowl, and the whim suited me the better at this time from the cheapness of it, not costing us above eighteenpence sterling each per week. I have since kept several Lents most strictly, leaving the common diet for that, and that for the common, abruptly, without the least inconvenience, so that I think there is little in the advice of making those changes by easy gradations. I went on pleasantly, but poor Keimer suffered grievously, tired of the project, longed for the flesh-pots of Egypt, and ordered a roast pig. He invited me and two women friends to dine with him; but, it being brought too soon upon table he could not resist the temptation, and ate the whole before we came.

I had made some courtship during this time to Miss Read. I had a great respect and affection for her, and had some reason to I believe she had the same for me; but as I was about to take a long voyage, and we were both very young, only a little above eighteen, it was thought most prudent by her mother to prevent our going too far at present, as a marriage, if it was to take place, would be more convenient after my return, when I should be, as I expected, set up in my business. Perhaps, too, she thought my expectations not so well founded as I imagined them to be.

My chief acquaintances at this time were Charles Osborne, Joseph Watson, and James Ralph, all lovers of reading. The two first were clerks to an eminent scrivener or conveyancer in the town, Charles Brogden; the other was clerk to a merchant. Watson was a pious, sensible young man, of great integrity; the others rather more lax in their principles of religion, particularly Ralph, who, as well as Collins, had been unsettled by me, for which they both made me suffer. Osborne was sensible, candid, frank, sincere, and affectionate to his friends, but in literary matters, too fond of criticizing. Ralph was ingenious, genteel in his manners, and extremely eloquent. I think I never knew a prettier talker. Both of them [were] great admirers of poetry, and began to try their hands in little pieces. Many pleasant walks we four had together on Sundays into the woods near Schuylkill, where we read to one another, and conferred on what we read.

Ralph was inclined to pursue the study of poetry, not doubting but be might become eminent in it and make his fortune by it, alleging that the best poets must, when they first began to write, make as many faults as he did. Osborne dissuaded him, assured him he had no genius for poetry, and advised him of nothing beyond the business he was bred to; that, in the mercantile way, tho’ he had no stock, he might, by his diligence and punctuality, recommend himself to employment as a factor, and in time acquire wherewith to trade on his own account. I approved the amusing one’s self with poetry now and then, so far as to improve one’s language, but no farther.

On this it was proposed that we should each of us, at our next meeting, produce a piece of our own composing, in order to improve by our mutual observations, criticisms, and corrections. As language and expression were what we had in view, we excluded all considerations of invention by agreeing that the task should be a version of the Eighteenth Psalm, which describes the descent of a Deity. When the time of our meeting drew nigh, Ralph called on me first, and let me know his piece was ready. I told him I had been busy, and, having little inclination, had done nothing. He then showed me his piece for my opinion, and I much approved it, as it appeared to me to have great merit. “Now,” says he, “Osborne never will allow the least merit in anything of mine, but makes a thousand criticisms out of mere envy. He is not so jealous of you. I wish, therefore, you would take this piece and produce it as yours. I will pretend not to have had time, and so produce nothing. We shall then see what he will say to it.” It was agreed, and I immediately transcribed it, that it might appear in my own hand.

We met. Watson’s performance was read. There were some beauties in it, but many defects. Osborne’s was read; it was much better. Ralph did it justice, remarked some faults, but applauded the beauties. He himself had nothing to produce. I was backward; seemed desirous of being excused; had not had sufficient time to correct, etc. But no excuse could be admitted; produce I must. It was read and repeated. Watson and Osborne gave up the contest, and joined in applauding it. Ralph only made some criticisms and proposed some amendments; but I defended my text. Osborne was against Ralph, and told him he was no better a critic than poet, so he dropt the argument. As they two went home together, Osborne expressed himself still more strongly in favor of what he thought my production, having restrained himself before, as he said, lest I should think it flattery. “But who would have imagined,” said he, “that Franklin had been capable of such a performance: such painting, such force, such fire! He has even improved the original. In his common conversation he seems to have no choice of words; he hesitates and blunders; and yet, good God! how he writes!” When we next met, Ralph discovered the trick we had played him, and Osborne was a little laught at.

This transaction fixed Ralph in his resolution of becoming a poet. I did all I could to dissuade him from it, but he continued scribbling verses till Pope cured him. He became, however, a pretty good prose-writer. More of him hereafter. But, as I may not have occasion again to mention the other two, I shall just remark here that Watson died in my arms a few years after, much lamented, being the best of our set. Osborne went to the West Indies, where he became an eminent lawyer and made money, but died young. He and I had made a serious agreement that the one who happened first to die should, if possible, make a friendly visit to the other, and acquaint him how he found things in that separate state. But he never fulfilled his promise.

The governor, seeming to like my company, had me frequently to his house, and his setting me up was always mentioned as a fixed thing. I was to take with me letters recommendatory to a number of his friends, besides the letter of credit to furnish me with the necessary money for purchasing the press and types, paper, etc. For these letters I was appointed to call at different times, when they were to be ready; but a future time was still named. Thus he went on till the slip, whose departure, too, had been several times postponed, was on the point of sailing. Then, when I called to take my leave and receive the letters, his secretary, Dr. Bard, came out to me and said the governor was extremely busy in writing, but would be down at Newcastle before the ship, and there the letters would be delivered to me.

Ralph, though married, and having one child, had determined to accompany me in this voyage. It was thought he intended to establish a correspondence and obtain goods to sell on commission; but I found afterwards that, thro’ some discontent with his wife’s relations, he purposed to leave her on their hands and never return again. Having taken leave of my friends and interchanged some promises with Miss Read, I left Philadelphia in the ship, which anchored at Newcastle. The governor was there; but when I went to his lodging, the secretary came to me from him with the civilest message in the world, that he could not then. see me, being engaged in business of the utmost importance, but should send the letters to me on board, wished me heartily a good voyage and a speedy return, etc. I returned on board a little puzzled, but still not doubting.

Chapter 3

Mr. Andrew Hamilton, a famous lawyer of Philadelphia, had taken passage in the same ship for himself and son, and with Mr. Denham, a Quaker merchant, and Messrs. Onion and Russel, masters of an iron-work in Maryland, had engaged the great cabin; so that Ralph and I were forced to take up with a berth in the steerage, and, none on board knowing us, were considered as ordinary persons. But Mr. Hamilton and his son (it was James, since governor) returned from New-castle to Philadelphia, the father being recalled by a great fee to plead for a seized ship; and just before we sailed, Colonel French coming on board and showing me great respect, I was more taken notice of, and, with my friend Ralph, invited by the other gentlemen to come into the cabin, there being now room. Accordingly, we removed thither.

Understanding that Colonel French had brought on board the governor’s despatches, I asked the captain for those letters that were to be under my care. He said all were put into the bag together and he could not then come at them, but, before we landed in England, I should have an opportunity of picking them out; so I was satisfied for the present, and we proceeded on our voyage. We had a sociable company in the cabin, and lived uncommonly well, having the addition of all Mr. Hamilton’s stores, who had laid in plentifully. In this passage Mr. Denham contracted a friendship for me that continued during his life. The voyage was otherwise not a pleasant one, as we had a great deal of bad weather.

When we came into the Channel, the captain kept his word with me, and gave me an opportunity of examining the bag for the governor’s letters. I found none upon which my name was put as under my care. I picked out six or seven that, by the hand-writing, I thought might be the promised letters, especially as one of them was directed to Basket, the king’s printer, and another to some stationer. We arrived in London the 24th of December, 1724. I waited upon the stationer, who came first in my way, delivering the letter as from Governor Keith. “I don’t know such a person,” says he; but, opening the letter, “Oh, this is from Riddlesden. I have lately found him to be a complete rascal, and I will have nothing to do with him, nor receive any letters from him.” So, putting the letter into my hand, he turned on his heel, and left me to serve some customer. I was surprised to find these were not the governor’s letters; and, after recollecting and comparing circumstances, I began to doubt his sincerity. I found my friend Denham, and opened the whole affair to him. He let me into Keith’s character; told me there was not the least probability that he had written any letters for me; that no one who knew him had the smallest dependence on him; and he laught at the notion of the governor’s giving me a letter of credit, having, as he said, no credit to give. On my expressing some concern about what I should do, he advised me to endeavor getting some employment in the way of my business. “Among the printers here,” said he, “you will improve yourself, and when you return to America, you will set up to greater advantage, ”

We both of us happened to know, as well as the stationer, that Riddlesden, the attorney, was a very knave. He had half ruined Miss Read’s father by persuading him to be bound for him. By this letter it appeared there was a secret scheme on foot to the prejudice of Hamilton (supposed to be then coining over with us), and that Keith was concerned in it with Riddlesden. Denham, who was a friend of Hamilton’s, thought he ought to be acquainted with it; so, when be arrived in England, which was soon after, partly from resentment and ill will to Keith and Riddlesden, and partly from good will to him, I waited on him and gave him the letter. He thanked me cordially, the information being of importance to him, and from that time he became my friend, greatly to my advantage afterwards on many occasions.

But what shall we think of a governor playing such pitiful tricks and imposing so grossly on a poor ignorant boy! It was a habit he had acquired. He wished to please everybody, and, having little to give, he gave expectations. He was otherwise an ingenious, sensible man, a pretty good writer, and a good governor for the people, tho’ not for his constituents, the proprietaries, whose instructions he sometimes disregarded. Several of our best laws were of his planning and passed during his administration.

Ralph and I were inseparable companions. We took lodgings together in Little Britain at three shillings and sixpence a week-as much as we could then afford. He found some relations, but they were poor and unable to assist him. He now let me know his intentions of remaining in London, and that he never meant to return to Philadelphia. He had brought no money with him, the whole he could muster having been expended in paying his passage. I had fifteen pistoles; so he borrowed occasionally of me to subsist while he was looking out for business. He first endeavored to get into the playhouse, believing himself qualified for an actor; but Wilkes, to whom he applied, advised him candidly not to think of that employment, as it was impossible he should succeed in it. Then he proposed to Roberts, a publisher in Paternoster Row, to write for him a weekly paper like the “Spectator,” on certain conditions, which Roberts did not approve. Then he endeavored to get employment as a hackney writer, to copy for the stationers and lawyers about the Temple, but could find no vacancy.

I immediately got into work at Palmer’s, then a famous printing-house in Bartholomew Close, and here I continued near a year. I was pretty diligent, but spent with Ralph a good deal of my earnings in going to plays and other places of amusement. We had together consumed all my pistoles, and now just rubbed on from hand to mouth. He seemed quite to forget his wife and child, and I, by degrees, my engagements with Miss Read, to whom I never wrote more than one letter and that was to let her know I was not likely soon to return. This was another of the great errata of my life, which I should wish to correct if I were to live it over again. In fact, by our expenses, I was constantly kept unable to pay my passage.

At Palmer’s I was employed in composing for the second edition of Wollaston’s “Religion of Nature.” Some of his reasonings not appearing to me well founded, I wrote a little metaphysical piece in which I made remarks on item. It was entitled “A Dissertation on Liberty and Necessity, Pleasure and Pain.” I inscribed it to my friend Ralph; I printed a small number. It occasioned my being more considered by Mr. Palmer as a young man of some ingenuity, tho’ he seriously expostulated with me upon the principles of my pamphlet, which to him appeared abominable. My printing this pamphlet was another erratum. While I lodged in Little Britain, I made an acquaintance with one Wilcox, a bookseller, whose shop was at the next door. He had an immense collection of second-hand books. Circulating libraries were not then in use; but we agreed that, on certain reasonable terms, which I have now forgotten, I might take, read, and return any of his books. This I esteemed a great advantage, and I made as much use of it as I could.

My pamphlet by some means falling into the hands of one Lyons, a surgeon, author of a book entitled “The Infallibility of Human judgment,” it occasioned an acquaintance between us. He took great notice of me, called on me often to converse on those subjects, carried me to the Horns, a pale-ale house in – Lane, Cheapside, and introduced me to Dr. Mandeville, author of the “Fable of the Bees,” who had a club there, of which he was the soul, being a most facetious, entertaining companion. Lyons, too, introduced me to Dr. Pemberton, at Batson’s Coffee-house, who promised to give me an opportunity some time or other of seeing Sir Isaac Newton, of which I was extremely desirous; but this never happened.

I had brought over a few curiosities, among which the principal was a purse made of the asbestos which purifies by fire. Sir Hans Sloane heard of it, came to see me, and invited me to his house in Bloomsbury Square, which he showed me all his curiosities, and persuaded me to let him add that to the number, for which he paid me handsomely.

In our house there lodged a young woman, a milliner, who, I think, had a shop in the Cloisters. She had been genteelly bred, was sensible and lively, and of most pleasing con versation. Ralph read plays to her in the evenings; they grew intimate, she took together some time; but, he being still out of business, and her income not sufficient to maintain them with her child, he took a resolution of going from London, to try for a country school, which he thought himself well qualified to undertake, as he wrote an excellent hand and was a master of arithmetic and accounts. This, however, he deemed a business below him, and, confident of future better fortune, when he should be unwilling to have it known that he once was so meanly employed, he changed his name, and did me the honor to assume mine; for I soon after had a letter from him acquainting me that he was settled in a small village (in Berkshire, I think it was, where he taught reading and writing to ten or a dozen boys, at sixpence each per week), recommending Mrs. T- to my care, and desiring me to write to him, directing for Mr. Franklin, schoolmaster, at such a place.

He continued to write frequently, sending me large specimens of an epic poem which he was then composing, and desiring my remarks and corrections. These I gave him from time to time, but endeavored rather to discourage his proceeding. One of Young’s “Satires” was then just published. I copied and sent him a great part of it, which set in a strong light the folly of pursuing the Muses with any hope of advancement by them. All was in vain; sheets of the poem continued to come by every post. In the meantime, Mrs. T—-, having on his account lost her friends and business, was often in distresses, and used to send for me, and borrow what I could spare to help her out of them. I grew fond of her company, and, being at that time under no religious restraint, and presuming upon my importance to her, I attempted familiarities (another erratum), which she repulsed with a proper resentment, and acquainted him with my behavior. This made a breach between us; and when he returned again to London, he let me know he thought I had canceled all the obligations he had been under to me. So I found I was never to expect his repaying me what I lent to him or advanced for him. This, however, was not then of much consequence, as be was totally unable; and in the loss of his friendship I found myself relieved from a burthen. I now began to think of getting a little money beforehand, and, expecting better work, I left Palmer’s to work at Watts’s, near Lincoln’s Inn Fields, a still greater printinghouse. Here I continued all the rest of my stay in London.

At my first admission into this printinghouse I took to working at press, imagining I felt a want of the bodily exercise I had been used to in America, where presswork is mixed with composing. I drank only water; the other workmen, near fifty in number, were great guzzlers of beer. On occasion, I carried tip and down stairs a large form of types in each hand, when others carried but one in both hands. They wondered to see, from this and several instances, that the Water-American, as they called me, was stronger than themselves, who drank strong beer! We had an ale-house boy who attended always in the house to supply the workmen. My companion at the press drank every day a pint before breakfast, a pint at breakfast with his bread and cheese, a pint between breakfast and dinner, a pint at dinner, a pint in the afternoon about six O’clock, and another when he had done his day’s work. I thought it a detestable custom; but it was necessary, he supposed, to drink strongbeer that he might be strong to labor. I endeavored to convince him that the bodily strength afforded by beer could only be in proportion to the grain or flour of the barley dissolved in the water of which it was made; that there was more flour in a pennyworth of bread; and, therefore, if he would eat that with a pint of water, it would give him more strength than a quart of beer. He drank on, however, and had four or five shillings to pay out of his wages every Saturday night for that muddling liquor, an expense I was free from. And thus these poor devils kept themselves always under.

Watts, after some weeks, desiring to have me in the composing-room, I left the press-men. A new bien venu, or sum for drink, being five shillings, was demanded of me by the compositors. I thought it an imposition, as I had paid below. The master thought so too, and forbade my paying it. I stood out two or three weeks, was accordingly considered as an excommunicate, and had so many little pieces of private mischief done me, by mixing my sorts, transposing my pages, breaking my matter, etc., etc., if I were ever so little out of the room, and all ascribed to the chapel ghost, which they said ever haunted those not regularly admitted, that, notwithstanding the master’s protection, I found myself obliged to comply and pay the money, convinced of the folly of being on ill terms with those one is to live with continually.

I was now on a fair footing with them, and soon acquired considerable influence. I proposed some reasonable alterations in their chapel laws, and carried them against all opposition. From my example, a great part of them left their muddling breakfast of beer and bread and cheese, finding they could with me be supplied from a neighboring house with a large porringer of hot water-gruel, sprinkled with pepper, crumbed with bread, and a bit of butter in it, for the price of a pint of beer, viz., three halfpence. This was a more comfortable as well as cheaper breakfast, and kept their heads clearer. Those who continued sotting with beer all day were often, by not paying, out of credit at the ale-house, and used to make interest with me to get beer, their light, as they phrased it, being out. I watched the pay-table on Saturday night, and collected what I stood engaged for them, having to pay sometimes near thirty shillings a week on their accounts. This, and my being esteemed a pretty good riggite,-that is, a jocular verbal satirist,-supported my consequence in the society. My constant attendance (I never making a St. Monday) recommended me-to the master; and my uncommon quickness at composing occasioned my being put upon all work of despatch, which was generally better paid. So I went on now very agreeably.

My lodging in Little Britain being too remote, I found another in Duke Street, opposite to the Romish chapel. It was two pair of stairs backwards at an Italian warehouse. A widow lady kept the house. She had a daughter and a maid-servant, and a journeyman who attended the warehouse but lodged abroad. After sending to inquire my character at the house where I last lodged, she agreed to take me in at the same rate-three shillings and sixpence per week-cheaper, as she said, from the protection she expected in having a man lodge in the house. She was a widow, an elderly woman; had been bred a Protestant, being a clergyman’s daughter, but was converted to the Catholic religion by her husband, whose memory she much revered; had lived much among people of distinction, and knew a thousand anecdotes of them as far back as the times of Charles II. She was lame in her knees with the gout, and therefore seldom stirred out of her room, so sometimes wanted company; and hers was so highly amusing to me that I was sure to spend an evening with her whenever she desired it. Our supper was only half an anchovy each, on a very little strip of bread and butter, and half a pint of ale between us; but the entertainment was in her conversation. My always keeping good hours, and giving little trouble in the family, made her unwilling to part with me, so that when I talked of a lodging I had heard of, nearer my business, for two shillings a week, which, intent as I now was on saving money, made some difference, she bid me not think of it, for she would abate me two shillings a week for the future. So I remained with her at one shilling and sixpence as long as I stayed in London.

In a garret of her house there lived a maiden lady of seventy, in the most retired manner, of whom my landlady gave me this account: that she was a Roman Catholic, had been sent abroad when young, and lodged in a nunnery with an intent of becoming a nun; but, the country not agreeing with her, she returned to England, where, there being no nunnery, she had vowed to lead the life of a nun as might be done in those circumstances. Accordingly, she had given all her estate to charitable uses, reserving only twelve pounds a year to live on, and out of this sum she still gave a great deal in charity, living herself on water-gruel only, and using no fire but to boil it. She had lived many years in that garret, being permitted to remain there gratis by successive Catholic tenants of the house below, as they deemed it a blessing to have her there. A priest visited her to confess her every day. “I have asked her,” says my landlady, “how she, as she lived, could possibly find so much employment for a confessor.” “Oh,” said she, “it is impossible to avoid vain thoughts.” I was permitted once to visit her. She was cheerful and polite, and conversed pleasantly. The room was clean, but had no other furniture than a matras, a table with a crucifix and book, a stool which she gave me to sit on, and a picture over the chimney of St. Veronica displaying her handkerchief with the miraculous figure of Christ’s bleeding face on it, which she explained to me with great seriousness. She looked pale, but was never sick; and I give it as another instance on how small an income life and health may be supported.

At Watts’s printing-house I contracted an acquaintance with an ingenious young man, one Wygate, who, having wealthy relations, had been better educated than most printers; was a tolerable Latinist, spoke French, and loved reading. I taught him and a friend of his to swim at twice going into the river, and they soon became good swimmers. They introduced me to some gentlemen from the country, who went to Chelsea by water to see the College and Don Saltero’s curiosities. In our return, at the request of the company, whose curiosity Wygate had excited, I stripped and leaped into the river, and swam from near Chelsea to Blackfriars, performing on the way many feats of activity, both upon and under water, that surprised and pleased those to whom they were novelties.

I had from a child been ever delighted with this exercise, had studied and practised all Thevenot’s motions and positions, added some of my own, aiming at the graceful and easy as well as the useful. All these I took this occasion of exhibiting to the company, and was much flattered by their admiration; and Wygate, who was desirous of becoming a master, grew more and more attached to me on that account, as well as from the similarity of our studies. He at length proposed to me traveling all over Europe together, supporting ourselves everywhere by working at our business. I was once inclined to it; but, mentioning it to my good friend Mr. Denham, with whom I often spent an hour when I had leisure, he dissuaded me from it, advising me to think only of returning to Pennsylvania, which he was now about to do.

I must record one trait of this good man’s character. He had formerly been in business at Bristol, but failed in debt to a number of people , compounded, and went to America. There, by a close application to business as a merchant, he acquired a plentiful fortune in a few years. Returning to England in the ship with me, he invited his old creditors to an entertainment, at which he thanked them for the easy composition they had favored him with, and, when they expected nothing but the treat, every man at the first remove found under his plate an order on a banker for the full amount of the unpaid remainder with interest.

He now told me he was about to return to Philadelphia, and should carry over a great quantity of goods in order to open a store there. He proposed to take me over as his clerk, to keep his books, in which he would instruct me, copy his letters, and attend the store. He added that, as soon as I should be acquainted with mercantile business, he would promote me by sending me with a cargo of flour and bread, etc., to the West Indies, and procure me commissions from others which would be profitable, and, if I managed well, would establish me handsomely. The thing pleased me, for I was grown tired of London, remembered with pleasure the happy months I had spent in Pennsylvania, and wished again to see it; therefore I immediately agreed on the terms of fifty pounds a year, Pennsylvania money-less, indeed, than my present gettings as a compositor, but affording a better prospect.

I now took leave of printing, as I thought, forever, and was daily employed in my new business, going about with Mr. Denham among the tradesmen to purchase various articles, and seeing them packed up, doing errands, calling upon workmen to despatch, etc., and, when all was on board, I had a few days’ leisure. On one of these days, I was, to my surprise, sent for by a great man I knew only by name, a Sir William Wyndham, and I waited upon him. He had heard by some means or other of my swimming from Chelsea to Blackfriars, and of my teaching Wygate and another young man to swim in a few hours. He had two sons, about to set out on their travels; he wished to have them first taught swimming, and proposed to gratify me handsomely if I would teach them. They were not yet come to town, and my stay was uncertain, so I could not undertake it; but, from this incident, I thought it likely that, if I were to remain in England and open a swimming-school, I might get a good deal of money; and it struck me so strongly that, had the overture been sooner made me, probably I should not so soon have returned to America. After many years, you and I had something of more importance to do with one of these sons of Sir William Wyndham, become Earl of Egremont, which I shall mention in its place.

Thus I spent about eighteen months in London; most part of the time I worked hard at my business, and spent but little upon myself except in seeing plays and in books. My friend Ralph had kept me poor; he owed me about twenty-seven pounds, which I was now never likely to receive-a great sum out of my small earnings! I loved him, notwithstanding, for he had many amiable qualities. I had by no means improved my fortune; but I had picked up some very ingenious acquaintance, whose conversation was of great advantage to me, and I had read considerably.

We sailed from Gravesend on the 23d of July, 1726. For the incidents of the voyage I refer you to my Journal, where you will find them all minutely related. Perhaps the most important part of that journal is the plan to be found in it, which I formed at sea, for regulating my future conduct in life. It is the more remarkable as being formed when I was so young, and yet being pretty faithfully adhered to quite thro’ to old age.

IX-PLAN FOR ATTAINING MORAL PERFECTION

IT was about this time I conceived the bold and arduous project of arriving at moral perfection. I wish’d to live without committing any fault at any time; I would conquer all that either natural inclination, custom, or company might lead me into. As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other. But I soon found I had undertaken a task of more difficulty than I had imagined. While my care was employ’d in guarding against one fault, I was often surprised by another; habit took the advantage of inattention; inclination was sometimes too strong for reason. I concluded, at length, that the mere speculative conviction that it was our interest to be completely virtuous, was not sufficient to prevent our slipping; and that the contrary habits must be broken, and good ones acquired and established, before we can have any dependence on a steady, uniform rectitude of conduct. For this purpose I therefore contrived the following method.

In the various enumerations of the moral virtues I had met with in my reading, I found the catalogue more or less numerous, as different writers included more or fewer ideas under the same name. Temperance, for example, was by some confined to eating and drinking, while by others it was extended to mean the moderating every other pleasure, appetite, inclination, or passion, bodily or mental, even to our avarice and ambition. I propos’d to myself, for the sake of clearness, to use rather more names, with fewer ideas annex’d to each, than a few names with more ideas; and I included under thirteen names of virtues all that at that time occurr’d to me as necessary or desirable, and annexed to each a short precept, which fully express’d the extent I gave to its meaning.

These names of virtues, with their precepts, were:

  1. Temperance

Eat not to dullness; drink not to elevation.

  1. Silence.

Speak not but what may benefit others or yourself; avoid trifling conversation.

  1. Order.

Let all your things have their places; let each part of your business have its time.

  1. Resolution.

Resolve to perform what you ought; perform without fail what you resolve.

  1. Frugality.

Make no expense but to do good to others or yourself; i. e., waste nothing.

  1. Industry.

Lose no time; be always employ’d in something useful; cut off all unnecessary actions.

  1. Sincerity.

Use no hurtful deceit; think innocently and justly; and, if you speak, speak accordingly.

  1. Justice.

Wrong none by doing injuries, or omitting the benefits that are your duty.

  1. Moderation.

Avoid extreams; forbear resenting injuries so much as you think they deserve.

  1. Cleanliness.

Tolerate no uncleanliness in body, cloaths, or habitation.

  1. Tranquillity.

Be not disturbed at trifles, or at accidents common or unavoidable.

  1. Chastity.
  2. Humility.

Imitate Jesus and Socrates.

My intention being to acquire the habitude of all these virtues, I judg’d it would be well not to distract my attention by attempting the whole at once, but to fix it on one of them at a time; and, when I should be master of that, then to proceed to another, and so on, till I should have gone thro’ the thirteen; and, as the previous acquisition of some might facilitate the acquisition of certain others, I arrang’d them with that view, as they stand above. Temperance first, as it tends to procure that coolness and clearness of head, which is so necessary where constant vigilance was to be kept up, and guard maintained against the unremitting attraction of ancient habits, and the force of perpetual temptations. This being acquir’d and establish’d, Silence would be more easy; and my desire being to gain knowledge at the same time that I improv’d in virtue, and considering that in conversation it was obtain’d rather by the use of the ears than of the tongue, and therefore wishing to break a habit I was getting into of prattling, punning, and joking, which only made me acceptable to trifling company, I gave Silence the second place. This and the next, Order, I expected would allow me more time for attending to my project and my studies. Resolution, once become habitual, would keep me firm in my endeavours to obtain all the subsequent virtues; Frugality and Industry freeing me from my remaining debt, and producing affluence and independence, would make more easy the practice of Sincerity and Justice, etc., etc. Conceiving then, that, agreeably to the advice of Pythagoras in his Golden Verses, daily examination would be necessary, I contrived the following method for conducting that examination.

I made a little book, in which I allotted a page for each of the virtues. I rul’d each page with red ink, so as to have seven columns, one for each day of the week, marking each column with a letter for the day. I cross’d these columns with thirteen red lines, marking the beginning of each line with the first letter of one of the virtues, on which line, and in its proper column, I might mark, by a little black spot, every fault I found upon examination to have been committed respecting that virtue upon that day.

 

Using Edwards’s piece on Sarah Pierpont and his Personal Narrative, describe his view of the individual’s proper relationship to God. Explain the role that emotion or intellect plays in this relationship.

Jonathan Edwards (1703-1758)

Born over one hundred years after John Winthrop, Jonathan Edwards was born in Connecticut to a family of ministers.  Even as a child, he had remarkable gifts of observation and exposition.  In 1716, at age 13, Edwards was admitted to Yale.  Following a rigorous schedule, he rose each morning at 4:00 and studied for 13 hours a day, reserving some time each day for walking.  He married in 1727, and in 1729, his grandfather died, and Jonathan succeeded him in his church pulpit.  Here he prospered until the mid-1740s, tending his congregation, raising his kids, and writing books.

Edwards played a vital role in the Great Awakening, which began in 1734 and lasted for roughly the next fifteen years.  The Great Awakening was a response to the Enlightenment emphasis on logic and science.  This emphasis explained away the concept of universal significance and viewed man as naturally good.  The Great Awakening attempted to transform the complacent religious behavior along the eastern seaboard.  Edwards was trying to restore the original sense of religious commitment that had been lost since the days of the Puritan migration.  He tried to convince Christians that they must do more than just logically understand the principles of Christianity.  Edwards wanted them to understand humanity’s precarious condition.  This understanding is captured in his most famous sermon, “Sinners in the Hands of an Angry God.”

Edwards’s success ended when he began to name backsliders by name from the pulpit, including members of some of the town’s best families.  In 1751, he was dismissed from his congregation, and for the next seven years, he served as a missionary to the Native Americans.  Eventually called to become the president of Princeton, he died only two months later from a smallpox inoculation.

Questions to Accompany the Reading

  • Using Edwards’s piece on Sarah Pierpont and his Personal Narrative, describe his view of the individual’s proper relationship to God. Explain the role that emotion or intellect plays in this relationship.
  • According to Edwards’s works, what role does nature or the physical world play in understanding God? Explain your answer using specific passages.
  • “Sinners in the Hands of an Angry God” remains Edwards’s most well-known sermon. What rhetorical techniques does he employ that must have galvanized his audience?
  • Explain the role of one of the following in Edwards’s works: divine providence, original sin, covenant of grace, election.
  • Choose one passage from Edwards of no more than one paragraph and explain its importance to understanding Edwards’s work as a whole.

Personal Narrative

I had a variety of concerns and exercises about my soul from my childhood; but had two more remarkable seasons of awakening, before I met with that change by which I was brought to those new dispositions, and that new sense of things, that I have since had. The first time was when I was a boy, some years before I went to college, at a time of remarkable awakening in my father’s congregation. I was then very much affected for many months, and concerned about the things of religion, and my soul’s salvation; and was abundant in duties. I used to pray five times a day in secret, and to spend much time in religious talk with other boys; and used to meet with them to pray together. I experienced I know not what kind of delight in religion. My mind was much engaged in it, and had much self-righteous pleasure; and it was my delight to abound in religious duties. I with some of my schoolmates joined together, and built a booth in a swamp, in a very retired spot, for a place of prayer. And besides, I had particular secret places of my own in the woods, where I used to retire by myself; and was from time to time much affected. My affections seemed to be lively and easily moved, and I seemed to be in my element when engaged in religious duties. And I am ready to think, many are deceived with such affections, and such a kind of delight as I then had in religion, and mistake it for grace.

But in process of time, my convictions and affections wore off; and I entirely lost all those affections and delights and left off secret prayer, at least as to any constant performance of it; and returned like a dog to his vomit, and went on in the ways of sin. Indeed I was at times very uneasy, especially towards the latter part of my time at college; when it pleased God, to seize me with a pleurisy; in which he brought me nigh to the grave, and shook me over the pit of hell. And yet, it was not long after my recovery, before I fell again into my old ways of sin. But God would not suffer me to go on with any quietness; I had great and violent inward struggles, till, after many conflicts with wicked inclinations, repeated resolutions, and bonds that I laid myself under by a kind of vows to God, I was brought wholly to break off all former wicked ways, and all ways of known outward sin; and to apply myself to seek salvation, and practice many religious duties; but without that kind of affection and delight which I had formerly experienced. My concern now wrought more by inward struggles and conflicts, and self reflections. But yet, it seems to me, I sought after a miserable manner; which has made me sometimes since to question, whether ever it issued in that which was saving; being ready to doubt, whether such miserable seeking ever succeeded. I was indeed brought to seek salvation in a manner that I never was before; I felt a spirit to part with all things in the world, for an interest in Christ. My concern continued and prevailed, with many exercising thoughts and inwards struggles; but yet it never seemed to be proper to express that c concern by the name of terror.

From my childhood up, my mind had been full of objections against the doctrine of God’s sovereignty, in choosing whom he would to eternal life, and rejecting whom he pleased; leaving them eternally to perish, and be everlastingly tormented in hell. It used to appear like a horrible doctrine to me. But I remember the time very well, when I seemed to be convinced, and fully satisfied, as to this sovereignty of God, and his justice in thus eternally disposing of men, according to his sovereign pleasure. But never could give an account, how, or by what means, I was thus convinced, not in the least imagining at the time, nor a long time after, that there was any extraordinary influence of God’s Spirit in it; but only that now I saw further, and my reason apprehended the justice and reasonableness of it. However, my mind rested in it; and it put an end to all those cavils and objections. And there has been a wonderful alteration in my mind, in respect to the doctrine of God’s sovereignty, from that day to this; so that I scarce ever have found so much as the rising of an objection against it, in the most absolute sense, in God’s strewing mercy to whom he will shew mercy, and hardening whom he will. God’s absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of any thing that I see with my eyes; at least it is so at times. But I have often, since that first conviction, had quite another kind of sense of God’s sovereignty than I had then. I have often since had not only a conviction, but a delightful conviction. The doctrine has very often appeared exceeding pleasant, bright, and sweet. Absolute sovereignty is what I love to ascribe to God. But my first conviction was not so.

The first instance that I remember of that sort of inward, sweet delight in God and divine things that I have lived much in since, was on reading those words, I Tim. i:17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever, Amen. As I read the words, there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from any thing I ever experienced before Never any words of scripture seemed to me as these words did. I thought with myself, how excellent a Being that was, and how happy I should be, if I might enjoy that God, and be rapt up to him in heaven, and be as it were swallowed up in him for ever! I kept saying, and as it were singing over these words of scripture to myself; and went to pray to God that I might enjoy him, and prayed in a manner quite different from what I used to do; with a new sort of affection. But it never came into my thought, that there was any thing spiritual, or of a saving nature in this.

From about that time, I began to have a new kind of apprehensions and ideas of Christ. and the work of redemption, and the glorious way of salvation by him. An inward, sweet sense of these things, at times, came into my heart; and my soul was led away in pleasant views and contemplations of them. And my mind was greatly engaged to spend my time in reading and meditating on Christ, on the beauty and excellency of his person, and the lovely way of salvation by free grace in him. I found no books so delightful to me, as those that treated of these subjects. Those words Cant. ii.1, used to be abundantly with me, I am the Rose of Sharon, and the Lilly of the valleys. The words seemed to me, sweetly to represent the loveliness and beauty of Jesus Christ. The whole book of Canticles used to be pleasant to me, and I used to be much in reading it, about that time; and found, from time to time, an inward sweetness, that would carry me away, in my contemplations. This I know not how to express otherwise, than by a calm, sweet abstraction of soul from all the concerns of this world; and sometimes a kind of vision, or fixed ideas and imaginations, of being alone in the mountains, or some solitary wilderness, far from all mankind, sweetly conversing with Christ, and wrapt and swallowed up in God. The sense I had of divine things, would often of a sudden kindle up, as it were, a sweet burning in my heart; an ardor of soul, that I know not how to express.

Not long after I first began to experience these things, I gave an account to my father of some things that had passed in my mind. I was pretty much affected by the discourse we had together; and when the discourse was ended, I walked abroad alone, in a solitary place in my father’s pasture, for contemplation. And as I was walking there, and looking up on the sky and clouds, there came into my mind so sweet a sense of the glorious majesty and grace of God, that I know not how to express. I seemed to see them both in a sweet conjunction; majesty and meekness joined together; it was a sweet, and gentle, and holy majesty; and also a majestic meekness; an awful sweetness; a high, and great, and holy gentleness.

After this my sense of divine things gradually increased, and became more and more lively, and had more of that inward sweetness. The appearance of every thing was altered; there seemed to be, as it were, a calm sweet cast, or appearance of divine glory, in almost every thing. God’s excellency, his wisdom, his purity and love, seemed to appear in every thing; in the sun, moon, and stars; in the clouds, and blue sky; in the grass, flowers, trees; in the water, and all nature; which used greatly to fix my mind. I often used to sit and view the moon for continuance; and in the day, spent much time in viewing the clouds and sky, to behold the sweet glory of God in these things; in the mean time, singing forth, with a low voice my contemplations of the Creator and Redeemer. And scarce any thing, among all the works of nature, was so sweet to me as thunder and lightning; formerly, nothing had been so terrible to me. Before, I used to be uncommonly terrified with thunder, and to be struck with terror when I saw a thunder storm rising; but now, on the contrary, it rejoiced me. I felt God, so to speak, at the first appearance of a thunder storm; and used to take the opportunity, at such times, to fix myself in order to view the clouds, and see the lightnings play, and hear the majestic and awful voice of God’s thunder, which oftentimes was exceedingly entertaining, leading me to sweet contemplations of my great and glorious God. While thus engaged, it always seemed natural to me to sing, or chant for my mediations; or, to speak my thoughts in soliloquies with a singing voice.

I felt then great satisfaction, as to my good state; but that did not content me. I had vehement longings of soul after God and Christ, and after more holiness, wherewith my heart seemed to be full, and ready to break; which often brought to my mind the words of the Psalmist, Psal. cxix.28. My soul breaketh for the longing it hath. I often felt a mourning and lamenting in my heart, that I had not turned to God sooner, that I might have had more time to grow in grace. My mind was greatly fixed on divine things; almost perpetually in the contemplation of them. I spent most of my time in thinking of divine things, year after year; often walking alone in the woods, and solitary places, for meditation, soliloquy, and prayer, and converse with God; and it was always my manner, at such times, to sing forth my contemplations. I was almost constantly in ejaculatory prayer, wherever I was. Prayer seemed to be natural to me, as the breath by which the inward burnings of my heart had vent. The delights which I now felt in the things of religion, were of an exceeding different kind from those before mentioned, that I had when a boy; and what I then had no more notion of, than one born blind has of pleasant and beautiful colors. They were of a more inward, pure, soul animating and refreshing nature. Those former delights never reached the heart; and did not arise from any sight of the divine excellency of the things of God; or any taste of the soul satisfying and lifegiving good there is in them.

My sense of divine things seemed gradually to increase, until I went to preach at New York, which was about a year and a half after they began; and while I was there, I felt them, very sensibly, in a much higher degree than I had done before. My longings after God and holiness, were much increased. Pure and humble, holy and heavenly Christianity, appeared exceeding amiable to me. I felt a burning desire to be in every thing a complete Christian; and conformed to the blessed image of Christ; and that I might live, in all things, according to the pure, sweet and blessed rules of the gospel. I had an eager thirsting after progress in these things; which put me upon pursuing and pressing after them. It was my continual strife day and night, and constant inquiry, how I should be more holy, and live more holily, and more becoming a child of God, and a disciple of Christ. I now sought an increase of grace and holiness, and a holy life, with much more earnestness, than ever I sought grace before I had it. I used to be continually examining myself, and studying and contriving for likely ways and means, how I should live holily, with far greater diligence and earnestness, than ever I pursued any thing in my life; but yet with too great a dependence on my own strength; which afterwards proved a great damage to me. My experience had not then taught me, as it has done since, my extreme feebleness and impotence, every manner of way; and the bottomless depths of secret corruption and deceit there was in my heart. However, I went on with my eager pursuit after more holiness, and conformity to Christ.

The heaven I desired was a heaven of holiness; to be with God, and to spend my eternity in divine love, and holy communion with Christ. My mind was very much taken up with contemplations on heaven, and the enjoyments there; and living there in perfect holiness, humility and love: And it used at that time to appear a great part of the happiness of heaven, that there the saints could express their love to Christ. It appeared to me a great clog and burden, that what I felt within, I could not express as I desired. The inward ardor of my soul, seemed to be hindered and pent up, and could not freely flame out as it would. I used often to think, how in heaven this principle should freely and fully vent and express itself. Heaven appeared exceedingly delightful, as a world of love; and that all happiness consisted in living in pure, humble, heavenly, divine love.

I remember the thoughts I used then to have of holiness; and said sometimes to myself, “I do certainly know that I love holiness, such as the gospel prescribes.” It appeared to me that there was nothing in it but what was ravishingly lovely; and highest beauty and amiableness … a divine beauty; far purer than any thing here upon earth; and that every thing else was like mire and defilement, in comparison of it.

Holiness, as I then wrote down some of my contemplations on it, appeared to me to be of a sweet, pleasant, charming, serene, calm nature; which brought an inexpressible purity, brightness, peacefulness and ravishment to the soul. In other words, that it made the soul like a field or garden of God, with all manner of pleasant flowers; all pleasant, delightful, and undisturbed: enjoying a sweet calm. and the gently vivifying beams of the sun. The soul of a true Christian, as I then wrote my meditations, appeared like such a little white flower as we see in the spring of the years; low and humble on the ground, opening its bosom to receive the pleasant beams of the sun’s glory; rejoicing as it were in a calm rapture; diffusing around a sweet flagrancy;; standing peacefully and lovingly, in the midst of other flowers round about; all in like manner opening their bosoms, to drink in the light of the sun. There was no part of creature holiness, that I had so great a sense of its loveliness, as humility, brokenness of heart and poverty of spirit; and there was nothing that I so earnestly longed for. My heart panted after this, to lie low before God, as in the dust; that I might be nothing, and that God might be all, that I might become as a little child.

While at New York, I was sometimes much affected with reflections of my past life, considering how late it was before I began to be truly religious; and how wickedly I had lived till then; and once so as to weep abundantly, and for a considerable time together.

On January 12, 1723. I made a solemn dedication of myself to God, and wrote it down; giving up myself, and all that I had to God; to be for the future, in no respect, my own; to act as one that had no right to himself, in any respect. And solemnly vowed, to take God for my whole portion and felicity; looking on nothing else, as any part of my happiness, nor acting as if it were; and his law for the constant rule of my obedience: engaging to fight, with all my might, against the world, the flesh, and the devil, to the end of my life. But I have reason to be infinitely humbled, when I consider, how much I have failed, of answering my obligation.

I had, then, abundance of sweet, religious conversation, in the family where I lived, with Mr. John Smith, and his pious mother. My heart was knit in affection, to those, in whom were appearances of true piety; and I could bear the thoughts of no other companions, but such as were holy, and the disciples of the blessed Jesus. I had great longings, for the advancement of Christ’s kingdom in the world; and my secret prayer used to be, in great part, taken up in praying for it. If I heard the least hint, of any thing that happened, in any part of the world, that appeared, in some respect or other, to have a favourable aspect, on the interests of Christ’s kingdom, my soul eagerly catched at it; and it would much animate and refresh me. I used to be eager to read public newsletters, mainly for that end; to see if I could not find some news, favourable to the interest of religion in the world.

I very frequently used to retire into a solitary place, on the banks of Hudson’s River, at some distance from the city, for contemplation on divine things and secret converse with God: and had many sweet hours there. Sometimes Mr. Smith and I walked there together, to converse on the things of God; and our conversation used to turn much on the advancement of Christ’s kingdom in the world, and the glorious things that God would accomplish for his church in the latter days. I had then, and at other times, the greatest delight in the holy scriptures, of any book whatsoever. Oftentimes in reading it, every word seemed to touch my heart. I felt a harmony between something in my heart, and those sweet and powerful words. I seemed often to see so much light exhibited by every sentence, and such a refreshing food communicated, that I could not get along in reading; often dwelling long on one sentence, to see the wonders contained in it; and yet almost every sentence seemed to be full of wonders.

I came away from New York in the month of April, 1723, and had a most bitter parting with Madam Smith and her son. My heart seemed to sink within me, at leaving the family and city, where I had enjoyed so many sweet and pleasant days. I went from New York to Wethersfield, by water; and as I sailed away, I kept sight of the city as long as I could. However, that night after this sorrowful parting, I was greatly comforted in God at Westchester, where we went ashore to lodge: and had a pleasant time of it all the voyage to Saybrook. It was sweet to me to think of meeting dear Christians in heaven, where we should never part more. At Saybrook we went ashore to lodge on Saturday, and there kept the Sabbath; where I had a sweet and refreshing season, walking alone in the fields.

After I came home to Windsor, I remained much in a like frame of mind, as when at New York; only sometimes I felt my heart ready to sink, with the thoughts of my friends at New York. My support was in contemplations on the heavenly state; as I find in my Diary of May 1, 1723. It was a comfort to think of that state, where there is fulness of joy; where reigns heavenly, calm, and delightful love, without alloy; where there are continually the dearest expressions of this love; where is the enjoyment of the persons loved, without ever parting; where those persons who appear so lovely in this world, will really be inexpressibly more lovely, and full of love to us. And how sweetly will the mutual lovers join together, to sing the praises of God and the Lamb! How will it fill us with joy to think, that this enjoyment, these sweet exercises, will never cease, but will last to all eternity … I continued much in the same frame, in the general, as when at New York, till I went to New Haven, as Tutor of the College: particularly, once at Bolton, on a journey from Boston, while walking out alone in the fields. After I went to New Haven, I sunk in religion; my mind being diverted from my eager pursuits after holiness, by some affairs, that greatly perplexed and distracted my thoughts.

In September, 1725, I was taken ill at New Haven, and while endeavouring to go home to Windsor, was so ill at the North Village, that I could go no farther, where I lay sick, for about a quarter of a year. In this sickness, God was pleased to visit me again, with the sweet influences of his Spirit. My mind was greatly engaged there, on divine and pleasant contemplations, and longings of soul. I observed, that those who watched with me, would often be looking out wishfully for the morning; which brought to my mind those words of the Psalmist, and which my soul with delight made its own language, My soul waiteth for the Lord, more than they that watch for the morning; I say, more than they that watch for the morning; and when the light of day came in at the window, it refreshed my soul, from one morning to another. It seemed to be some image of the light of God’s glory.

I remember, about that time, I used greatly to long for the conversion of some, that I was concerned with; I could gladly honour them, and with delight be a servant to them, and lie at their feet, if they were but truly holy. But some time after this, I was again greatly diverted with some temporal concerns, that exceedingly took up my thoughts, greatly to the wounding of my soul; and went on, through various exercises, that it would be tedious to relate, which gave me much more experience of my own heart, than I ever had before….

Since I came to this town [i.e. Northampton], I have often had sweet complacency in God, in views of his glorious perfections and the excellency of Jesus Christ. God has appeared to me a glorious and lovely Being, chiefly on account of his holiness. The holiness of God has always appeared to me the most lovely of all his attributes. The doctrines of God’s absolute sovereignty, and free grace, in strewing mercy to whom he would shew mercy; and man’s absolute dependence on the operations of God’s Holy Spirit, have very often appeared to me as sweet and glorious doctrines. These doctrines have been much my delight. God’s sovereignty has ever appeared to me, great part of his glory. It has often been my delight to approach God, and adore him as a sovereign God, and ask sovereign mercy of him.

I have loved the doctrines of the gospel; they have been to my soul like green pastures. The gospel has seemed to me the richest treasure; the treasure that I have most desired, and longed that it might dwell richly in me. The way of salvation by Christ has appeared, in a general way, glorious and excellent, most pleasant and most beautiful. It has often seemed to me, that it would in a great measure spoil heaven, to receive it in any other way. That text has often been affecting and delightful to me, Isa. xxxii. 2. A man shall be an hiding place from the wind, and a covert from the tempest, & c.

It has often appeared to me delightful, to be united to Christ; to have him for my head, and to be a member of his body; also to have Christ for my teacher and prophet. I very often think with sweetness, and longings, and partings of soul, of being a little child, taking hold of Christ, to be led by him through the wilderness of this world. That text, Matt. xviii.3, has often been sweet to me, except ye be converted and become as little children, & c. I love to think of coming to Christ, to receive salvation of him, poor in spirit, and quite empty of self, humbly exalting him alone; cut off entirely from my own root, in order to grow into, and out of Christ; to have God in Christ to be all in all; and to live by faith in the Son of God, a life of humble, unfeigned confidence in him. That scripture has often been sweet to me, Psal. cxv.1. Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth’s sake. And those words of Christ, Luke x.21, In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: Even so, Father, for so it seemed good in thy sight. That sovereignty of God which Christ rejoiced in, seemed to me worthy of such joy; and that rejoicing seemed to shew the excellency of Christ. and of what spirit he was.

Sometimes, only mentioning a single word caused my heart to burn within me; or only seeing the name of Christ, or the name of some attribute of God. And God has appeared glorious to me, on account of the Trinity. It has made me have exalting thoughts of God, that he subsists in three persons; Father, Son and Holy Ghost. The sweetest joys and delights I have experienced, have not been those that have arisen from a hope of my own good estate; but in a direct view of the glorious things of the gospel. When I enjoy this sweetness, it seems to carry me above the thoughts of my own estate; it seems at such times a loss that I cannot bear, to take off my eye from the glorious, pleasant object I behold without me, to turn my eye in upon myself, and my own good estate.

My heart has been much on the advancement of Christ’s kingdom in the world. The histories of the past advancement of Christ’s kingdom have been sweet to me. When I have read histories of past ages, the pleasantest thing in all my reading has been, to read of the kingdom of Christ being promoted. And when I have expected, in my reading, to come to any such thing, I have rejoiced in the prospect, all the way as I read. And my mind has been much entertained and delighted with the scripture promises and prophecies, which relate to the future glorious advancement of Christ’s kingdom upon earth.

I have sometimes had a sense of the excellent fulness of Christ, and his meekness and suitableness as a Saviour; whereby he has appeared to me, far above all, the chief of ten thousands. His blood and atonement have appeared sweet, and his righteousness sweet; which was always accompanied with ardency of spirit; and inward strugglings and breathings, and groanings that cannot be uttered, to be emptied of myself, and swallowed up in Christ.

Once, as I rode out into the woods for my health, in 1737, having alighted from my horse in a retired place, as my manner commonly has been, to walk for divine contemplation and prayer, I had a view that for me was extraordinary, of the glory of the Son of God, as Mediator between God and man, and his wonderful, great, full, pure and sweet grace and love, and meek and gentle condescension. This grace that appeared so calm and sweet, appeared also great above the heavens. The person of Christ appeared ineffably excellent with an excellency great enough to swallow up all thought and conception … which continued as near as I can judge, about an hour; which kept me the greater part of the time in a flood of tears, and weeping aloud. I felt an ardency of soul to be, what I know not otherwise how to express, emptied and annihilated; to lie in the dust, and to be full of Christ alone; to love him with a holy and pure love; to trust in him; to live upon him; to serve and follow him; and to be perfectly sanctified and made pure, with a divine and heavenly purity. I have, several other times, had views very much of the same nature, and which have had the same effects.

I have many times had a sense of the glory of the third person in the Trinity, in his office of Sanctifier; in his holy operations, communicating divine light and life to the soul. God, in the communications of his Holy Spirit, has appeared as an infinite fountain of divine glory and sweetness; being full, and sufficient to fill and satisfy the soul; pouring forth itself in sweet communications; like the sun in its glory, sweetly and pleasantly diffusing light and life. And I have sometimes had an affecting sense of the excellency of the word of God, as a word of life; as the light of life; a sweet, excellent lifegiving word; accompanied with a thirsting after that word, that it might dwell richly in my heart.

Often, since I lived in this town, I have had very affecting views of my own sinfulness and vileness; very frequently to such a degree as to hold me in a kind of loud weeping, sometimes for a considerable time together; so that I have often been forced to shut myself up. I have had a vastly greater sense of my own wickedness, and the badness of my heart, than ever I had before my conversion. It has often appeared to me, that if God should mark iniquity against me, I should appear the very worst of all mankind; of all that have been, since the beginning of the world to this time; and that I should have by far the lowest place in hell. When others, that have come to talk with me about their soul concerns, have expressed the sense they have had of their own wickedness, by saying that it seemed to them, that they were as bad as the devil himself; I thought their expressions seemed exceeding faint and feeble, to represent my wickedness.

My wickedness, as I am in myself, has long appeared to me perfectly ineffable, and swallowing up all thought and imagination; like an infinite deluge, or mountain over my head. I know not how to express better what my sins appear to me to be, than by heaping infinite upon infinite, and multiplying infinite by infinite. Very often, for these many years, these expressions are in my mind, and in my mouth, “Infinite upon infinite … Infinite upon infinite!” When I look into my heart, and take a view of my wickedness, it looks like an abyss infinitely deeper than hell. And it appears to me, that were it not for free grace, exalted and raised up to the infinite height of all the fulness and glory of the great Jehovah, and the arm of his power and grace stretched forth in all the majesty of his power, and in all the glory of his sovereignty, I should appear sunk down in my sins below hell itself; far beyond the sight of every thing, but the eye of sovereign grace, that can pierce even down to such a depth. And yet it seems to me, that my conviction of sin is exceeding small, and faint; it is enough to amaze me, that I have no more sense of my sin. I know certainly, that I have very lime sense of my sinfulness. When I have had turns of weeping and crying for my sins I thought I knew at the time, that my repentance was nothing to my sin.

I have greatly longed of late, for a broken heart, and to lie low before God; and, when I ask for humility, I cannot bear the thoughts of being no more humble than other Christians. It seems to me, that though their degrees of humility may be suitable for them, yet it would be a vile self-exaltation in me, not to be the lowest in humility of all mankind. Others speak of their longing to be “humbled to the dust;” that may be a proper expression for them, but I always think of myself, that I ought, and it is an expression that has long been natural for me to use in prayer, “to lie infinitely low before God.” And it is affecting to think, how ignorant I was, when a young Christian, of the bottomless, infinite depths of wickedness, pride, hypocrisy and deceit, left in my heart.

I have a much greater sense of my universal, exceeding dependence on God’s grace and strength, and mere good pleasure, of late, than I used formerly to have; and have experienced more of an abhorrence of my own righteousness. The very thought of any joy arising in me, on any consideration of my own amiableness, performances, or experiences, or any goodness of heart or life, is nauseous and detestable to me. And yet I am greatly afflicted with a proud and selfrighteous spirit, much more sensibly than I used to be formerly. I see that serpent rising and putting forth its head continually, every where, all around me.

Though it seems to me, that, in some respects, I was a far better Christian, for two or three years after my first conversion, than I am now; and lived in a more constant delight and pleasure; yet, of late years, I have had a more full and constant sense of the absolute sovereignty of God, and a delight in that sovereignty; and have had more of a sense of the glory of Christ, as a Mediator revealed in the gospel. On one Saturday night, in particular, I had such a discovery of the excellency of the gospel above all other doctrines, that I could not but say to myself, “This is my chosen light, my chosen doctrine;” and of Christ, “This is my chosen Prophet.” It appeared sweet, beyond all expression, to follow Christ, and to be taught, and enlightened, and instructed by him; to learn of him, and live to him. Another Saturday night, (January 1739) I had such a sense, how sweet and blessed a thing it was to walk in the way of duty; to do that which was right and meet to be done, and agreeable to the holy mind of God; that it caused me to break forth into a kind of loud weeping, which held me some time, so that I was forced to shut myself up, and fasten the doors. I could not but, as it were, cry out, “How happy are they which do that which is right in the sight of God! They are blessed indeed, they are the happy ones!” l had, at the same time, a very affecting sense, how meet and suitable it was that God should govern the world, and order all things according to his own pleasure; and I rejoiced in it, that God reigned, and that his will was done.

Reference

Edwards, Jonathan. “Personal Narrative.”  Representative Selections. Ed. Clarence H. Faust         and Thomas H. Johnson. New York: American Book Company, l935 Web. 2002.

Sinners in the Hands of an Angry God

Deuteronomy xxxii. 35.—Their foot shall slide in due time.

In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, that were God’s visible people, and lived under means of grace; and that notwithstanding all God’s wonderful works that he had wrought towards that people, yet remained, as is expressed verse 28, void of counsel, having no understanding in them; and that, under all the cultivations of heaven, brought forth bitter and poisonous fruit; as in the two verses next preceding the text.

The expression that I have chosen for my text, their foot shall slide in due time, seems to imply the following things relating to the punishment and destruction that these wicked Israelites were exposed to.

  1. That they were always exposed to destruction; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction’s coming upon them, being represented by their foot’s sliding. The same is expressed, Psalm lxxiii. 18: “Surely thou didst set them in slippery places; thou castedst them down into destruction.”
  2. It implies that they were always exposed to sudden, unexpected destruction; as he that walks in slippery places is every moment liable to fall, he can’t foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once, without warning, which is also expressed in that Psalm lxxiii. 18, 19: “Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation, as in a moment!”
  3. Another thing implied is, that they are liable to fall of themselves, without being thrown down by the hand of another; as he that stands or walks on slippery ground needs nothing but his own weight to throw him down.
  4. That the reason why they are not fallen already, and don’t fall now, is only that God’s appointed time is not come. For it is said that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God won’t hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall to destruction; as he that stands in such slippery declining ground on the edge of a pit that he can’t stand alone, when he is let go he immediately falls and is lost.

The observation from the words that I would now insist upon is this,

There is nothing that keeps wicked men at any one moment out of hell, but the mere pleasure of God.

By the mere pleasure of God, I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God’s mere will had in the least degree or in any respect whatsoever any hand in the preservation of wicked men one moment.

The truth of this observation may appear by the following considerations.

  1. There is no want of power in God to cast wicked men into hell at any moment. Men’s hands can’t be strong when God rises up: the strongest have no power to resist him, nor can any deliver out of his hands. He is not only able to cast wicked men into hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel that has found means to fortify himself, and has made himself strong by the number of his followers. But it is not so with God. There is no fortress that is any defence against the power of God. Though hand join in hand, and vast multitudes of God’s enemies combine and associate themselves, they are easily broken in pieces: they are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. We find it easy to tread on and crush a worm that we see crawling on the earth; so ’tis easy for us to cut or singe a slender thread that any thing hangs by; thus easy is it for God, when he pleases, to cast his enemies down to hell. What are we, that we should think to stand before him, at whose rebuke the earth trembles, and before whom the rocks are thrown down!
  2. They deserve to be cast into hell; so that divine justice never stands in the way, it makes no objection against God’s using his power at any moment to destroy them. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “Cut it down, why cumbereth it the ground?” Luke xiii. 7. The sword of divine justice is every moment brandished over their heads, and ’tis nothing but the hand of arbitrary mercy, and God’s mere will, that holds it back.
  3. They are already under a sentence of condemnation to hell. They don’t only justly deserve to be cast down thither, but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell: John iii. 18, “He that believeth not is condemned already.” So that every unconverted man properly belongs to hell; that is his place; from thence he is: John viii. 23, “Ye are from beneath:” and thither he is bound; ’tis the place that justice, and God’s word, and the sentence of his unchangeable law, assigns to him.
  4. They are now the objects of that very same anger and wrath of God, that is expressed in the torments of hell: and the reason why they don’t go down to hell at each moment is not because God, in whose power they are, is not then very angry with them; as angry as he is with many of those miserable creatures that he is now tormenting in hell, and do there feel and bear the fierceness of his wrath. Yea, God is a great deal more angry with great numbers that are now on earth, yea, doubtless, with many that are now in this congregation, that, it may be, are at ease and quiet, than he is with many of those that are now in the flames of hell. So that it is not because God is unmindful of their wickedness, and don’t resent it, that he don’t let loose his hand and cut them off. God is not altogether such a one as themselves, though they may imagine him to be so. The wrath of God burns against them; their damnation don’t slumber; the pit is prepared; the fire is made ready; the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened her mouth under them.
  5. The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The Scripture represents them as his goods, Luke xi. 21. The devils watch them; they are ever by them, at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back; if God should withdraw his hand by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.
  6. There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell-fire, if it were not for God’s restraints. There is laid in the very nature of carnal men a foundation for the torments of hell: there are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell-fire. These principles are active and powerful, exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the heart of damned souls, and would beget the same torments in ’em as they do in them. The souls of the wicked are in Scripture compared to the troubled sea, Isaiah lvii. 20. For the present God restrains their wickedness by his mighty power, as he does the raging waves of the troubled sea, saying, “Hitherto shalt thou come, and no further;” but if God should withdraw that restraining power, it would soon carry all afore it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. The corruption of the heart of man is a thing that is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by God’s restraints, when as if it were let loose, it would set on fire the course of nature; and as the heart is now a sink of sin, so, if sin was not restrained, it would immediately turn the soul into a fiery oven, or a furnace of fire and brimstone.
  7. It is no security to wicked men for one moment, that there are no visible means of death at hand. ’Tis no security to a natural man, that he is now in health, and that he don’t see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. The manifold and continual experience of the world in all ages shows that this is no evidence that a man is not on the very brink of eternity, and that the next step won’t be into another world. The unseen, unthought of ways and means of persons’ going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they won’t bear their weight, and these places are not seen. The arrows of death fly unseen at noonday; the sharpest sight can’t discern them. God has so many different, unsearchable ways of taking wicked men out of the world and sending ’em to hell, that there is nothing to make it appear that God had need to be at the expense of a miracle, or go out of the ordinary course of his providence, to destroy any wicked man, at any moment. All the means that there are of sinners’ going out of the world are so in God’s hands, and so absolutely subject to his power and determination, that it don’t depend at all less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.
  8. Natural men’s prudence and care to preserve their own lives, or the care of others to preserve them, don’t secure ’em a moment. This, divine providence and universal experience does also bear testimony to. There is this clear evidence that men’s own wisdom is no security to them from death; that if it were otherwise we should see some difference between the wise and politic men of the world and others, with regard to their liableness to early and unexpected death; but how is it in fact? Eccles. Ii. 16, “How dieth the wise man? As the fool.”
  9. All wicked men’s pains and contrivance they use to escape hell, while they continue to reject Christ, and so remain wicked men, don’t secure ’em from hell one moment. Almost every natural man that hears of hell flatters himself that he shall escape it; he depends upon himself for his own security, he flatters himself in what he has done, in what he is now doing, or what he intends to do; every one lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes won’t fail. They hear indeed that there are but few saved, and that the bigger part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done: he don’t intend to come to that place of torment; he says within himself, that he intends to take care that shall be effectual, and to order matters so for himself as not to fail. But the foolish children of men do miserably delude themselves in their own schemes, and in their confidence in their own strength and wisdom; they trust to nothing but a shadow. The bigger part of those that heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell; and it was not because they were not as wise as those that are now alive; it was not because they did not lay out matters as well for themselves to secure their own escape. If it were so that we could come to speak with them, and could inquire of them, one by one, whether they expected, when alive, and when they used to hear about hell, ever to be subjects of that misery, we, doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters otherwise in my mind; I thought I should contrive well for myself: I thought my scheme good: I intended to take effectual care; but it came upon me unexpected; I did not look for it at that time, and in that manner; it came as a thief: death outwitted me: God’s wrath was too quick for me. O my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter; and when I was saying peace and safety, then sudden destruction came upon me.”
  10. God has laid himself under no obligation, by any promise, to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. But surely they have no interest in the promises of the covenant of grace that are not the children of the covenant, and that do not believe in any of the promises of the covenant, and have no interest in the Mediator of the covenant. So that, whatever some have imagined and pretended about promises made to natural men’s earnest seeking and knocking, ’tis plain and manifest, that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction. So that thus it is, that natural men are held in the hand of God over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger is as great towards them as to those that are actually suffering the executions of the fierceness of his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold ’em up one moment; the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them and swallow them up; the fire pent up in their own hearts is struggling to break out; and they have no interest in any Mediator, there are no means within reach that can be any security to them. In short they have no refuge, nothing to take hold of; all that preserves them every moment is the mere arbitrary will, and uncovenanted, unobliged forbearance of an incensed God.

 APPLICATION

The use may be of awakening to unconverted persons in this congregation. This that you have heard is the case of every one of you that are out of Christ. That world of misery, that lake of burning brimstone, is extended abroad under you. There is the dreadful pit of the glowing flames of the wrath of God; there is hell’s wide gaping mouth open; and you have nothing to stand upon, nor any thing to take hold of. There is nothing between you and hell but the air; ’tis only the power and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but don’t see the hand of God in it, but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling than the thin air to hold up a person that is suspended in it.

Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell than a spider’s web would have to stop a falling rock. Were it not that so is the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun don’t willingly shine upon you to give you light to serve sin and Satan; the earth don’t willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air don’t willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies. God’s creatures are good, and were made for men to serve God with, and don’t willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are the black clouds of God’s wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God, it would immediately burst forth upon you. The sovereign pleasure of God, for the present, stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor.

The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. ’Tis true, that judgment against your evil work has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the mean time is constantly increasing, and you are every day treasuring up more wrath; the waters are continually rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God that holds the waters back, that are unwilling to be stopped, and press hard to go forward. If God should only withdraw his hand from the floodgate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.

The bow of God’s wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood.

Thus are all you that never passed under a great change of heart by the mighty power of the Spirit of God upon your souls; all that were never born again, and made new creatures, and raised from being dead in sin to a state of new and before altogether unexperienced light and life, (however you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, and may be strict in it), you are thus in the hands of an angry God; ’tis nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction.

However unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it. Those that are gone from being in the like circumstances with you see that it was so with them; for destruction came suddenly upon most of them; when they expected nothing of it, and while they were saying, Peace and safety: now they see, that those things that they depended on for peace and safety were nothing but thin air and empty shadows.

The God that holds you over the pit of hell, much as one holds a spider or some loathsome insect over the fire, abhors you, and is dreadfully provoked; his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times so abominable in his eyes, as the most hateful and venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince: and yet it is nothing but his hand that holds you from falling into the fire every moment. ’Tis ascribed to nothing else, that you did not go to hell the last night; that you was suffered to awake again in this world after you closed your eyes to sleep; and there is no other reason to be given why you have not dropped into hell since you arose in the morning, but that God’s hand has held you up. There is no other reason to be given why you han’t gone to hell since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship. Yea, there is nothing else that is to be given as a reason why you don’t this very moment drop down into hell.°

O sinner! Consider the fearful danger you are in. ’Tis a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God whose wrath is provoked and incensed as much against you as against many of the damned in hell. You hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it and burn it asunder; and you have no interest in any Mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment.

And consider here more particularly several things concerning that wrath that you are in such danger of.

  1. Whose wrath it is. It is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, that have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. Prov. Xx. 2, “The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.” The subject that very much enrages an arbitrary prince is liable to suffer the most extreme torments that human art can invent, or human power can inflict. But the greatest earthly potentates, in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble, despicable worms of the dust, in comparison of the great and almighty Creator and King of heaven and earth: it is but little that they can do when most enraged, and when they have exerted the utmost of their fury. All the kings of the earth before God are as grasshoppers; they are nothing, and less than nothing: both their love and their hatred is to be despised. The wrath of the great King of kings is as much more terrible than theirs, as his majesty is greater. Luke xii. 4, 5, “And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.”
  2. ’Tis the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in Isaiah lix. 18: “According to their deeds, accordingly he will repay fury to his adversaries.” So Isaiah lxvi. 15, “For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.” And so in many other places. So we read of God’s fierceness, Rev. xix. 15. There we read of “the wine-press of the fierceness and wrath of Almighty God.” The words are exceeding terrible: if it had only been said, “the wrath of God,” the words would have implied that which is infinitely dreadful: but ’tis not only said so, but “the fierceness and wrath of God.” The fury of God! The fierceness of Jehovah! Oh, how dreadful must that be! Who can utter or conceive what such expressions carry in them! But it is not only said so, but “the fierceness and wrath of Almighty God.” As though there would be a very great manifestation of his almighty power in what the fierceness of his wrath should inflict, as though omnipotence should be as it were enraged, and exerted, as men are wont to exert their strength in the fierceness of their wrath. Oh! Then, what will be the consequence! What will become of the poor worm that shall suffer it! Whose hands can be strong! And whose heart endure! To what a dreadful, inexpressible, inconceivable depth of misery must the poor creature be sunk who shall be the subject of this! Consider this, you that are here present, that yet remain in an unregenerate state. That God will execute the fierceness of his anger implies that he will inflict wrath without any pity. When God beholds the ineffable extremity of your case, and sees your torment so vastly disproportioned to your strength, and sees how your poor soul is crushed, and sinks down, as it were, into an infinite gloom; he will have no compassion upon you, he will not forbear the executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy, nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all careful lest you should suffer too much in any other sense, than only that you should not suffer beyond what strict justice requires: nothing shall be withheld because it is so hard for you to bear. Ezek. Viii. 18, “Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them.” Now God stands ready to pity you; this is a day of mercy; you may cry now with some encouragement of obtaining mercy: but when once the day of mercy is past, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God, as to any regard to your welfare; God will have no other use to put you to, but only to suffer misery; you shall be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and there will be no other use of this vessel, but only to be filled full of wrath: God will be so far from pitying you when you cry to him, that ’tis said he will only “laugh and mock,” Prov. i. 25, 26, &c. How awful are those words, Isaiah lxiii. 3, which are the words of the great God: “I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment.” ’Tis perhaps impossible to conceive of words that carry in them greater manifestations of these three things, viz., contempt and hatred and fierceness of indignation. If you cry to God to pity you, he will be so far from pitying you in your doleful case, or showing you the least regard or favor, that instead of that he’ll only tread you under foot: and though he will know that you can’t bear the weight of omnipotence treading upon you, yet he won’t regard that, but he will crush you under his feet without mercy; he’ll crush out your blood, and make it fly, and it shall be sprinkled on his garments, so as to stain all his raiment. He will not only hate you, but he will have you in the utmost contempt; no place shall be thought fit for you but under his feet, to be trodden down as the mire of the streets.
  3. The misery you are exposed to is that which God will inflict to that end, that he might show what that wrath of Jehovah is. God hath had it on his heart to show to angels and men, both how excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that provoke ’em. Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was willing to show his wrath when enraged with Shadrach, Meshech, and Abednego; and accordingly gave order that the burning fiery furnace should be heated seven times hotter than it was before; doubtless, it was raised to the utmost degree of fierceness that human art could raise it; but the great God is also willing to show his wrath, and magnify his awful Majesty and mighty power in the extreme sufferings of his enemies. Rom. Ix. 22, “What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?” And seeing this is his design, and what he has determined, to show how terrible the unmixed, unrestrained wrath, the fury and fierceness of Jehovah is, he will do it to effect. There will be something accomplished and brought to pass that will be dreadful with a witness. When the great and angry God hath risen up and executed his awful vengeance on the poor sinner, and the wretch is actually suffering the infinite weight and power of his indignation, then will God call upon the whole universe to behold that awful majesty and mighty power that is to be seen in it. Isa. Xxxiii. 12, 13, 14, “And the people shall be as the burnings of lime, as thorns cut up shall they be burnt in the fire. Hear, ye that are far off, what I have done; and ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites,” &c. Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty, and terribleness, of the Omnipotent God shall be magnified upon you in the ineffable strength of your torments. You shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is; and when they have seen it, they will fall down and adore that great power and majesty. Isa. Lxvi. 23, 24, “And it shall come to pass, that from one new moon to another, and from one abbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”
  4. It is everlasting wrath. It would be dreadful to suffer this fierceness and wrath of Almighty God one moment; but you must suffer it to all eternity: there will be no end to this exquisite, horrible misery. When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all; you will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty, merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite. Oh, who can express what the state of a soul in such circumstances is! All that we can possibly say about it gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: for “who knows the power of God’s anger?”

How dreadful is the state of those that are daily and hourly in danger of this great wrath and infinite misery! But this is the dismal case of every soul in this congregation that has not been born again, however moral and strict, sober and religious, they may otherwise be. Oh, that you would consider it, whether you be young or old! There is reason to think that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have. It may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. If we knew that there was one person, and but one, in the whole congregation, that was to be the subject of this misery, what an awful thing it would be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! But alas! Instead of one, how many is it likely will remember this discourse in hell! And it would be a wonder, if some that are now present should not be in hell in a very short time, before this year is out. And it would be no wonder if some persons that now sit here in some seats of this meeting-house in health, and quiet and secure, should be there before to-morrow morning. Those of you that finally continue in a natural condition, that shall keep out of hell longest, will be there in a little time! Your damnation don’t slumber; it will come swiftly and, in all probability, very suddenly upon many of you. You have reason to wonder that you are not already in hell. ’Tis doubtless the case of some that heretofore you have seen and known, that never deserved hell more than you and that heretofore appeared as likely to have been now alive as you. Their case is past all hope; they are crying in extreme misery and perfect despair. But here you are in the land of the living and in the house of God, and have an opportunity to obtain salvation. What would not those poor, damned, hopeless souls give for one day’s such opportunity as you now enjoy!

And now you have an extraordinary opportunity, a day wherein Christ has flung the door of mercy wide open, and stands in the door calling and crying with a loud voice to poor sinners; a day wherein many are flocking to him and pressing into the Kingdom of God. Many are daily coming from the east, west, north and south; many that were very likely in the same miserable condition that you are in are in now a happy state, with their hearts filled with love to him that has loved them and washed them from their sins in his own blood, and rejoicing in hope of the glory of God. How awful is it to be left behind at such a day! To see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart and howl for vexation of spirit! How can you rest for one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield, where they are flocking from day to day to Christ?

Are there not many here that have lived long in the world that are not to this day born again, and so are aliens from the commonwealth of Israel and have done nothing ever since they have lived but treasure up wrath against the day of wrath? Oh, sirs, your case in an especial manner is extremely dangerous; your guilt and hardness of heart is extremely great. Don’t you see how generally persons of your years are passed over and left in the present remarkable and wonderful dispensation of God’s mercy? You had need to consider yourselves and wake thoroughly out of sleep; you cannot bear the fierceness and the wrath of the infinite God.

And you that are young men and young women, will you neglect this precious season that you now enjoy, when so many others of your age are renouncing all youthful vanities and flocking to Christ? You especially have now an extraordinary opportunity; but if you neglect it, it will soon be with you as it is with those persons that spent away all the precious days of youth in sin and are now come to such a dreadful pass in blindness and hardness.

And you children that are unconverted, don’t you know that you are going down to hell to bear the dreadful wrath of that God that is now angry with you every day and every night? Will you be content to be the children of the devil, when so many other children in the land are converted and are become the holy and happy children of the King of kings?

And let every one that is yet out of Christ and hanging over the pit of hell, whether they be old men and women or middle-aged or young people or little children, now hearken to the loud calls of God’s word and providence. This acceptable year of the Lord that is a day of such great favor to some will doubtless be a day of as remarkable vengeance to others. Men’s hearts harden and their guilt increases apace at such a day as this, if they neglect their souls. And never was there so great danger of such persons being given up to hardness of heart and blindness of mind. God seems now to be hastily gathering in his elect in all parts of the land; and probably the bigger part of adult persons that ever shall be saved will be brought in now in a little time, and that it will be as it was on that great outpouring of the Spirit upon the Jews in the Apostles’ days, the election will obtain and the rest will be blinded. If this should be the case with you, you will eternally curse this day, and will curse the day that ever you was born to see such a season of the pouring out of God’s Spirit, and will wish that you had died and gone to hell before you had seen it. Now undoubtedly it is as it was in the days of John the Baptist, the axe is in an extraordinary manner laid at the root of the trees, that every tree that bringeth not forth good fruit may be hewn down and cast into the fire.

Therefore let everyone that is out of Christ now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over great part of this congregation. Let everyone fly out of Sodom. “Haste and escape for your lives, look not behind you, escape to the mountain, lest ye be consumed.”

“Apostrophe to Sarah Pierpont”

They say there is a young lady in New Haven who is beloved of that almighty Being, who made and rules the world, and that there are certain seasons in which this great Being, in some way or other invisible, comes to her and fills her mind with exceeding sweet delight, and that she hardly cares for anything, except to meditate on him — that she expects after a while to be received up where he is, to be raised up out of the world and caught up into heaven; being assured that he loves her too well to let her remain at a distance from him always. There she is to dwell with him, and to be ravished with his love and delight forever. Therefore, if you present all the world before her, with the richest of its treasures, she disregards it and cares not for it, and is unmindful of any pain or affliction. She has a strange sweetness in her mind, and singular purity in her affections; is most just and conscientious in all her actions; and you could not persuade her to do anything wrong or sinful, if you would give her all the world, lest she should offend this great Being. She is of a wonderful sweetness, calmness and universal benevolence of mind; especially after those seasons in which this great God has manifested himself to her mind. She will sometimes go about from place to place, singing sweetly; and seems to be always of joy and pleasure; and no one knows for what. She loves to be alone, and to wander in the fields and on the mountains, and seems to have someone invisible always conversing with her.

 

Evaluate how poetry by women changes throughout the period. Show the change in poetry by analyzing one or two poems from each writer in comparison/contrast to one another BASED ON THE CHANGES you identify.

Critical Paper

Consider the female poets from the start to the finish of the course (Bradstreet, Wheatley, and Dickinson, specifically). Evaluate how poetry by women changes throughout the period. Show the change in poetry by analyzing one or two poems from each writer in comparison/contrast to one another BASED ON THE CHANGES you identify.

What are you most nervous about in regard to this paper? What do you feel good about? Based on your Values Brainstorm, what do you feel could be the TWO values you explore in your essay?

Confrence

After reading the prompt for the essay answer these premliminery questions before the essay which i will order after thanks
1. What are you most nervous about in regard to this paper?
2. What do you feel good about?
3. Based on your Values Brainstorm, what do you feel could be the TWO values you explore in your essay?
4. What do you see as the connection between these two values?
5. Do you have a sense of the main throughline of your essay?
6. What’s one thing you want to work on in this essay terms of writing (craft, style, grammar)?
7. What’s something you want to think more deeply about before you start drafting?

What did you envision when you were applying to colleges? What kind of university were you hoping to go to? What felt important to you? Academic ranking? Athletics? The Greek System?

AWA:2

What did you envision when you were applying to colleges? What kind of university were you hoping to go to? What felt important to you? Academic ranking? Athletics? The Greek System?
A particular major? The look of the campus? The ethos of the college? How did you imagine yourself as a college student? Did you have an image in your mind of yourself on campus? What was it? Did you envision what your dorm life would be like? Did you see yourself walking through the tree-lined lanes on campus, on your way to a class? On your way to meet a new friend for coffee? On your way to a screening? On your way to practice? To a lecture? Did you imagine who you would meet? What parties you’d go to? What the football games would be like? What LA would be like? What you would discover about yourself?

What 5-6 core values would you assign to some of these images in your mind that governed your ideas about college? Name them. Be as specific as you can.
Now, think about your daily routine since arriving on campus. How’s dorm life? How’s the social life? What’s the vibe? How are your classes? What are you doing in the evenings? Who are you meeting? What are you eating? How are you taking care of yourself? How are you feeling? What’s the relation between your imagined experience of college and your daily life in the last couple of weeks? What has disappointed you? What has exceeded your expectations? How are you putting your values into practice? How are you compromising? What priorities are becoming apparent?

For each value you jotted down, write a brief blurb describing how you have and have not been able to put it into practice since arriving on campus. Your blurbs can take the form of full
sentences or brief notes/sketches to yourself. See if any connections arise between the values you’re describing: are they clashing? are they working in concert? Draw arrows/lines/circles indicating the connections you’re starting to see. Make notes to yourself. You can either print out your typed assignment in order to make these notes on it, or you can make those marks/notes digitally if you have the technical savvy, or you can handwrite the whole thing. You can upload a photo of your handwritten or printed and marked up assignment

The Internet includes many websites with images and content that are inappropriate. Should websites like these be censored by parents? Why or why not? State your position and support it with specific reasons and examples.

Directions:​Choose one of the argumentative topics below.

Topic #1
The Internet includes many websites with images and content that are inappropriate. Should websites like these be censored by parents? Why or why not? State your position and support it with specific reasons and examples.

Topic #2
According to some people, elderly drivers should be required to reapply for their driving licenses because with age comes diminished vision, hearing, and reaction time. How do you feel about this issue? Explain what you think should be done and why?

In a multi-paragraph essay with an introduction, a body and a conclusion, explain Frankl’s theory of logotherapy. Formulate a focused, controlling, and specific argument, supported with examples from the text and thoughtful.

Mans search for meaning logotherapy

Viktor Frankl’s book, Man’s Search for Meaning, recounts his personal struggle to survive the horrors of the concentration camps of WWII. In order to cope with extreme conditions designed to humiliate, dehumanize and eventually destroy the inmate, Frankl developed a therapeutic doctrine he called “logotherapy,” which focuses on the meaning of human existence, as well as on man’s search for such a meaning. Frankl’s theory sprung from his own experiences and observations in the concentration camp.

In fact, in his book, Frankl often provides personal examples, as well as other examples of inmates who give up on life and others who experience similar horrors, yet still have the desire to live.

In a multi-paragraph essay (1300-1400 words in MLA format) with an introduction, a body and a conclusion, explain Frankl’s theory of logotherapy. Be sure to formulate a focused, controlling, and specific argument, supported with examples from the text and thoughtful, analytical commentary which helps the reader see the significance of each exampchole as it demonstrates the central argument.

Write a summary essay of Mary Meehan’s “The Perfect Name for the Next Generation of Americans,” using the appropriate parenthetical (internal or in-text) citations and including a Work Cited page.

Summary paper

Length: 200 words minimum, 250 maximum (be sure to include the word count).

Assignment

Write a summary essay of Mary Meehan’s “The Perfect Name for the Next Generation of Americans,” (Links to an external site.) using the appropriate parenthetical (internal or in-text) citations and including a Work Cited page.