called to undertake the office of the ministry in one of the churches of Erfurt; but in the following year was deprived of that situation, and ordered to quit the place, under the plea of his being a disturber of the public peace. Upon this event, the court of Gotha, satisfied of his innocence and of his merit, immediately offered him a choice of appointments; one in the college of Coburg, and the other in that of Weimar. But he gave the preference to another invitation which he received at the same time from the elector of Brandenburg, to accept of the professorship of the Oriental and Greek languages in the university of Halle, to which was added, the appointment of pastor to a church in one of the suburbs of that town. In the year 1698, Mr. Francke was appointed professor of divinity in ordinary; soon after which he resigned his professorship of the languages. Reflecting, about this time, on the ignorance and vice in which the children of the lower classes were involved, he was inspired with the benevolent design of attempting their reformation. For this purpose he at first employed himself in giving instructions to poor children for two hours every day, and engaged a student in the university to assist him in that charitable work. At the same time he solicited the benefactions of the well-disposed, to enable him to furnish them with the necessary books. He commenced his labours in this philanthropic field in the year 1695. He had soon a number of children placed under his care; but he was sensible that much of the benefit of his instructions must necessarily be lost, in consequence of their intercourse with the idle and vicious, when not immediately under his eye. He therefore project ed an establishment, to be supported by charitable contributions, in which orphans, and other poor children, should not only be instructed, but entirely supported, until qualified to be sent out into the world. His humane design was no sooner known than it was patronised, and he was speedily enabled, by the benefactions which he received, to build a small house in his neighbourhood, in which he placed twelve orphans, under the care of a proper master, and supplied them with food and clothing. Soon afterwards he was enabled to extend his plan, and erect additional buildings; and in the year 1698, without any capital adequate to so great a work, but trusting that Heaven would dispose the humane and benevolent to enable him to complete it, he began, and in a few years finished, the hospital, or house for orphans, at Halle. This institution has been of essential service to the interests of humanity and good morals in Ger

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many, and has rendered the projector's memory worthy of being cherished, as that of a true be nefactor to his species. Mr. Francke lived to see his pious and benevolent labours so well seconded, that provision was made during his time, either in this institution or in others connected with it and under the same regulations, for the support and education of two thousand one hundred and ninety-six children. He was also enabled to establish, for the benefit of his institution, a printing-office, furnished with types of every sort, and even of such languages as are least generally known; a museum of natural curiosities, and a numerous library. It may not be improper to mention, that the schools for orphans at Petersburg, and at Potzdam, were founded on the model of this institution. By the great exertions which Mr. Francke made on behalf of his orphan school, and the attention which he paid at the same time to his pastoral and professional duties, his health became considerably impaired; on which account he took different journeys into Holland and other places, for a change of air. In 1718, Maurice, duke of Saxe-Zeist, having embraced the catholic religion, our professor was applied to by his duchess, to endeavour to bring him back into the protestant fold; in which business, after repeated conversations with him, he succeeded according to her wishes. M. Francke's infirmities now increased, but without entirely incapacitating him for public duty till 1727, when he died, in the 65th year of his age, regretted by all ranks in Germany, for the noble services which he had rendered to the interests of humanity and virtue. Besides sermons, and devotional treatises, well known in his native country, he was the author of "Programmata," 1712; " Prælectiones Hermeneuticæ," 1712; "Methodus Studii Theologici," 1723; "Introductio ad Lectionem Prophetarum," 1724; "Commentatio de Scopo Librorum Veteris & Novi Testamenti ;"Manuductio ad Lectionem Scripturæ Sacræ," 1693; "Observationes Biblica," 1695; "Idea Studiosi Theologiæ," 1712; and "Monita Pastoralia Theologica," 1717. Moreri.—M.

FRANCKEN, CHRISTIAN, a learned German unitarian divine, in the 16th century, was born at Gardleben, a town in the marche of Brandenburg, but in what year is not known. His parents were of the lutheran persuasion, in the principles of which he was at first educated; but he became early a convert to popery, and entered into the Jesuits' society in the year 1568. He was sent to Rome, to go through his noviciate; where, by his close application to his

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studies, and strict practice of mortification and penance, to a degree of rigour much beyond what was required of him, he greatly injured his health, and was obliged to be sent to the purer air of Naples, in order to re-establish it. After spending some years in Italy, he was recalled to Germany, where, if we are to credit the Jesuits, he wrote several treatises in favour of their society, and in opposition to the heterodox doctrines that were then propagating in that and the neighbouring countries. But they have not informed us of the titles, or particular subjects, of any such treatises; and the entire silence of other writers concerning them, affords reason to doubt of the accuracy of their statement. It appears, that after Francken's return to Germany, he for some time discharged the duties of philosophical professor at Vienna. Becoming convinced, however, that the doctrines of popery were unscriptural, he resigned that situation, and in the year 1579 withdrew to his native town. According to the representation of the Jesuits, he continued there for some time, undetermined with what persuasion he should connect himself, and afterwards successively adopted the lutheran and calvinist creeds. The same authorities inform us, that it was not long before he repented of his apostacy from the catholic belief, and addressed a letter to the Jesuits of Vienna, in which he declared his sorrow for having quitted the order, and published any treatises against the faith of the church. It is certain that a letter bearing his name, and to the purport just mentioned, was printed at Vienna, apparently in the year 1581; but its genuineness is not unquestionable. If, as the Jesuits relate, he again entered into their society, his renewed connection with them was but of short duration; for soon after the time in which it is supposed to have taken place, we find him a convert to the unitarian doctrine. After a temporary residence in different towns in Germany, and Bohemia, he joined himself to the unitarian communion in Poland, and became a strenuous and one of the most eminent advocates for the opinions which had drawn down the severity of protestant and unitarian persecution on the head of Francis David. In the year 1584 he held a dispute at Chmelnitz, a town on the borders of Lithuania, with the celebrated Faustus Socinus, in which he maintained the same sentiments with David respecting the adoration and invocation of Jesus Christ. He published an account of this dispute in the same year; which was afterwards republished by Socinus, with notes, remarks, and many corrections of what he was represented to have

advanced. It is to be found at the end of the second volume of Socinus's works. At this time Francken was at the head of a seminary at Chmelnitz. Afterwards he removed to Transylvania, where he lived for some years, and taught philosophy in the unitarian seminary at Clausenburg. That situation he quitted in 1590, and removed to Prague, where he was patronised by Anselm de Vels, Aulic counsellor, with whom he continued little more than a year. He is said about this period to have returned again, for the third time, into the communion of the catholic church. Afterwards he went to Ratisbon, where Cæsar Speciano, the papal nuncio to the emperor, expressed his readiness to serve him; but he rather chose to listen to overtures made him by Ladislaus Popelius, one of the emperor's officers, who was attached, like himself, to the study of philosophy. With this patron and friend he lived till he had produced his "Analysis Rixæ Christiana, quæ Imperium turbat & diminuit Romanum." From this time we learn no farther particulars concerning him. He was the author of a severe satire on the Jesuits, entitled, "Breve Colloquium Jesuiticum, toti Orbi Christiano, ad recte cognoscendam hactenus non satis perspectam Jesuitarum Religionem, utilissimum; `habitum a Sacræ Theologiæ Doctore & Professore Paulo Florenio cum Christiano Francken, &c." 1578.; "Præcipuarum Enumeratio Causarum, cur Christiani, cum in multis Religionis Doctrinis sint mobiles & varii, in Trinitatis tamen Dogmate retinendo sint constantissimi;" "De Honore Christi, id est, utrum Christus, cum ipsa perfectissima ratione, Deus non sit, religiosa tamen adoratione colendus sit;""Responsio ad tres Orationes Warcawicii Jesuitæ, quibus regem Stephanum (Bathori) & Senatores ad Protestantes persequendos incitat;" "Typus Veritatis Conscientiarum, &c." Moreri. Toulmin's Life of Socinus, chaps. i. and iv. -M.

FRANCKLIN, THOMAS, D.D. a writer in polite literature, was born in London about 1720. His father, a printer, was publisher of the antiministerial paper called the Craftsman, supported by Bolingbroke, Pulteney, and other distinguished persons. The son, through the persuasion of Pulteney, who promised to provide for him, but afterwards neglected him, was brought up to letters, and sent to Westminster school. He was thence transferred to Trinitycollege, Cambridge, where he distinguished himself, and of which, after passing through the usual degrees, he became a fellow. He was first known as an author in 1749, by a translation of

London in 1784. Europ. Magazine. Montlly Review.-A.

"The Epistles of Phalaris," and of "Cicero on the Nature of the Gods." His reputation for learning received a sanction in 1750 by his election to the Greek professorship in the university of Cambridge. In 1753 he published a poem called "Translation," written in smooth and easy verse. He made an attempt, in 1757, on the cessation of the periodical paper entitled The World, to set on foot a new one, under the title of "The Centinel;" but it only added to the many unsuccessful efforts of the kind. He was at that time a preacher in London; and in 1758 he printed a "Fast Sermon." He was presented during that year to the livings of Ware and Thundridge in Hertfordshire. One of his greatest works, " A Translation of all the Plays of Sophocles," two volumes quarto, appeared in 1759. This raised him to, at least, a temporary celebrity, and was considered as no mean proof of learning and poetical talents. In a "Dissertation on Ancient Tragedy," he took occasion to speak with great contempt of the author of The Orphan of China, which gave rise to an acrimonious dispute, and may be thought to justify Churchill's censure of him, that "he sickened at all triumphs but his own." Neither is it to his credit that he presented to the public two tragedies, "The Earl of Warwick," and "Matilda," both taken from the French, without acknowledgment. He lent his name to a translation of all the works of Voltaire, but it is supposed that he executed little more than the version of his "Electra," and "Orestes," both which were acted. In his own profession, he was the author of several single sermons, and of a volume of "Discourses on the Relative Duties," published in 1765, and well received. "A Letter to a Bishop concerning Lectureships," represented with much humour the disgraceful steps taken in canvassing for those humble city preferments. Francklin was nominated one of the king's chaplains in 1767, and took the degree of D.D. in 1770. He did not, however, discontinue his literary employments, and even wrote a farce for the stage after this period. He concluded his labours by a translation of "The Works of Lucian," two vols. 4to. 1780, which is thought to afford a very good idea of the humour and vivacity of that celebrated ancient. He prefixed to it, by way of preface, a "Dialogue between Lucian and Lord Lyttleton in the Elysian Fields," which gave a lively account of the life and character of Lucian. Dr. Francklin held in his latter years the living of Brasted in Kent. He died in

FRANCO, NICHOLAS, a man of letters, whose history is chiefly worth recording by way of a warning against the faults to which talents without principle or discretion are liable, was born at Benevento in 1510. His father was a schoolmaster, and it was probably under him that he acquired an acquaintance with the learned languages. learned languages. He had the misfortune in his youth to contract an intimacy with the noted Peter Aretino, from whom he caught the spirit of personal satire, with a total disregard of moderation or decency. After he had made himself too many enemies in his own country to remain there with safety, he removed to Venice, where Aretino then was. Their union, which from the superior learning of Franco was advantageous to the other, did not long continue. The success of Aretino's Letters, published in 1573, excited the envy of Franco, who published his "Pistole Vulgari" in 1539, by way of rivalry; and immediately a fierce war broke out between them, sustained on each side with the greatest rancour and malignity. Franco left Venice with an intention of going to France; but on passing through Casal, he was received with so much courtesy by Fanzino, governor of Montferrat, that he took up his abode there for some time. There he published a dialogue, entitled "Delle Belleze;" and also a collection of sonnets against Aretino, in conjunction with a "Priapeia Italiana," likewise in sonnets. Of this work Tiraboschi says, that "the grossest obscenity, the most unqualified abuse, the boldest satire against princes, popes, the fathers of the council of Trent, and other eminent persons, are the gems which adorn this infamous performance." This licentiousness of pen, however, did not injure his literary reputation. He was a principal member of the academy of Argonauti at Montferrat, and in that capacity wrote his "Rime Maritime,” printed at Mantua in 1549. In this latter city he followed the profession of a schoolmaster. Thence he removed to Rome, where he published his Latin commentaries on the "Priapeia," attributed to Virgil, the copies of which were suppressed and burned by order of pope Paul IV. He continued under Pius IV. to indulge his virulence, but was preserved from personal chastisement by the protection of cardinal Morone, At length, his imprudence in writing a Latin epigram against Pius V. with other defamatory libels, brought upon him that punishment, which it is extraordinary that he

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should so long have escaped. He was taken from his study in his furred robe, and hanged on the common gallows. This catastrophe took place in 1569. It is affirmed, that some years before his death he had been ordained priest. A French writer in the "Année Littéraire," 1778, has thought proper to paint Franco as a man of a free spirit, moved with virtuous indignation against the corruptions he witnessed, and disdaining to flatter the great. But the infamous character of some of his writings will not justify so favourable an opinion of his moral principles. He possessed qualities, however, which have procured him praise from some of his contemporaries, and it is allowed that his talents and learning were considerable. Besides the works already mentioned, he published some dialogues, one of them entitled "II Petrarchista," a romance called "Filena," and some poems printed in different collections. He left in MS. a translation of Homer's Iliad in ottava rima. Moreri. Tiraboschi. Nouv. Dict. Hist.-A.

FRANKLIN, BENJAMIN, a philosopher and statesman of great celebrity, was born at Boston in New England, in 1706. His family was originally from Ecton in Northamptonshire, where his ancestors for several generations possessed a small freehold. His father removed to New England to avoid the persecution carried on in the reign of Charles II. against nonconformists, and followed the occupation of a soap-boiler and tallow-chandler in Boston. The mother of Benjamin, his second wife, was a descendant of one of the first colonists in that province. The subject of our narrative has left in print an account of his own life to his twenty-fifth year, which, though terminating while he was yet in a humble station, abounds with incidents and observations which render it a most valuable lesson to young persons. We shall extract from it some of the most remarkable circumstances, deeply regretting that we lose its guidance at so early a period.

The indications Benjamin gave from his childhood of a disposition for literature, caused his father to destine him to the church; but the burthen of a large family prevented him from persisting in the education commenced for this purpose, and at the age of ten he was taken home to be employed in the servile offices of the family trade. With this change he was severely mortified, and he felt a strong desire of quitting his situation for a maritime life, but was opposed in it by his father. This parent, though in a humble condition, possessed a

variety of knowledge, with great solidity of understanding, and took pains to form the minds of his children to those principles of good sense and moral rectitude which might give a proper direction to their conduct when left to their own control. In the scanty library of his father, young Franklin met with some books which gratified his passion for reading, though without selection. His own taste chiefly led him to voyages and travels, and history; but he also went through a course of polemical divinity, more, probably, to the advantage of his argumentative powers, than of his practical principles. He mentions a work of Defoe's upon Projects, as giving him impressions which influenced the principal events of his life.

A business was at length chosen for him, which was much better suited to his disposition than that of his father's shop. An elder brother having set up a printing-office at Boston, Benjamin, at the age of twelve, was articled to him as an apprentice. He soon rendered himself a proficient in the mechanical part of the trade, and he eagerly seized every opportunity it afforded of procuring new books to read, in which amusement he frequently spent the greater part of the night. It was not long before he began to imitate what he so much admired, and his first attempts were in verse. He wrote ballads and printed them; but notwithstanding their temporary success, his father was able to convince him that his talent was not poetry. His efforts to acquire a facility in writing prose were better directed, and pursued with great assiduity; and to their success may be chiefly attributed his early superiority to his brethren of the press, and his subsequent elevation to stations of public importance. With a passion for reading and writing, he imbibed the kindred one of disputing. This met with fuel from his familiarity with a youth of a similar turn, and he was for a time a very doughty and dogmatical polemic. The perusal of a translation of Xenophon's Memorabilia softened him into a Socratic, and he became very dextrous in the sly mode of confuting or confounding an antagonist by a series of questions. In such a course of mental exercise he naturally became a sceptic with respect to the religion in which he had been educated; and with the zeal of a convert, took all opportunities of propagating his unbelief. The unhappy moral effects this produced upon some of his companions, at length convinced him that it was unsafe to loosen the ties of religion without the probability of substituting others equally effi