Josiah Franklin: __exclusive__

Josiah Franklin was a devout member of the Old South Church (Third Church of Boston), led by the influential Puritan divine Samuel Willard. However, his nonconformity did not translate into dogmatism. The Autobiography notes that Josiah, despite his piety, "had a strong constitution, was of a middle stature, well-set, and very strong." More importantly, Benjamin records that his father “attended public worship most constantly” but also “used to read to the family every evening, out of some book of devotion, as a part of the evening’s exercise.”

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Crucially, Josiah provided Benjamin with a copy of John Bunyan’s The Pilgrim’s Progress and later, the "Discourses" of the rational Dissenter John Locke. Josiah’s library, though modest, contained works that balanced Puritan piety with emerging natural philosophy. He encouraged debate but disciplined sophistry. When Benjamin wrote a ballad on a local tragedy and sold it on the streets, Josiah criticized not the act of writing but the "low" subject matter, arguing that poetry should be "correct and useful." This fusion of moral seriousness with utilitarian aesthetics became the backbone of Benjamin’s later civic projects (e.g., the Junto, the Library Company). Josiah Franklin was a devout member of the

Josiah held no public office, yet he exercised what might be termed "informal magistracy." He served as a neighborhood arbiter of disputes, a jobber for local tradesmen, and a reliable witness in court records. His famous letter to Benjamin (dated May 26, 1739), written when Benjamin was already a successful printer in Philadelphia, reveals Josiah’s political philosophy: "I have observed that a man of your profession [printing], if he inclines to meddle with the government, is generally a malcontent. I would advise you to keep a private station, but to serve the public in a private capacity, as well as you can." This advice—to serve without seeking office, to influence without power—was the political expression of Dissenter prudence. It prefigures Benjamin’s own model of associational civic action, which relied on voluntary societies rather than state coercion. Josiah’s death in 1745 left Benjamin grieving not a remote patriarch but a collaborator in his moral formation. Josiah held no public office, yet he exercised

In 1683, Josiah emigrated to Boston, Massachusetts, a haven for Puritans. He arrived with his first wife, Anne Child, and their three children. The decision to emigrate was not merely economic; it was an act of ideological preservation. As historian Perry Miller noted, the Great Migration’s second wave, to which Josiah belonged, was driven by a desire to perfect a Reformed commonwealth. Josiah’s subsequent life in Boston—his choice of trade, his church affiliation, and his child-rearing methods—was a direct extension of this Dissenter logic.

Josiah Franklin was born in Ecton, Northamptonshire, England, in 1657 to Thomas Franklin, a blacksmith and farmer. The Franklin family were staunch Protestants who adhered to the Puritan dissent. Under the Clarendon Code (1661–1665), non-Anglicans faced civil penalties, restricted education, and exclusion from public office. This environment of legalized suspicion forged Josiah’s deep-seated suspicion of ecclesiastical hierarchy and his commitment to individual conscience.

The Modest Patriarch: Josiah Franklin’s Influence on the American Enlightenment Through Family and Craft