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 the normal reaction of a radical protestantism, of a living Puritanism, to an "Age of Enlightenment." By the courage of his moral realism he prepares the way for Emerson. He, too, begins his independent studies after a revolt against ecclesiastical authority, as narrow and unrealistic. The course of his emancipation is set forth in the Autobiography, where he relates his disgust at a sermon on the great text in Philippians: "Finally, brethren, whatsoever things are true, honest, just, pure, lovely, or of good report, if there be any virtue, or any praise, think on these things." In expounding this text the clergyman confined himself to enjoining scrupulous Sabbath observances, respect to ministers, etc., etc. "These might," says Franklin, "be all good things; but, as they were not the kind of good things that I expected from that text, I despaired of ever meeting with them from any other, was disgusted, and attended his preaching no more."

Franklin attended that preaching no more. But note what follows, apparently as the consequence of his break with the church: "It was about this time that I conceived the bold and arduous project of arriving at moral perfection. I wished to live without committing any fault at any time, and to conquer all that either natural inclination, custom or company might lead me into." Everyone will recall how Franklin drew up his table of thirteen moral virtues, and how he studied the means for putting them into effect. But for us the most signifi-