Part 5

[13] JOHN HYACINTH DE MAGELLAN a descendant of the famous Navigator Magellan, was a Portuguese Jesuit, but far more attached to Philosophy than Christianity. He was much employed by his rich and noble correspondents abroad to procure philosophical Instruments from the Artists of Great Britain. He was a good judge of these, and being of a mechanical turn as well as a man of Science, he improved their construction in many instances. He was member of and attendant on almost all the philosophical Clubs and Meetings in London, and was generally furnished with early intelligence of philosophical discoveries from the continent. On the 17th of September 1785 he made a donation of 200 guineas to the American Philosophical Society, the interest whereof was to be appropriated annually as a premium for the most useful discoveries or improvements in navigation or natural philosophy, but to the exclusion of mere natural history. He died a few years ago, leaving Mr. Nicholson and the late Dr. Crawford his Executors. T. C.

As I was sufficiently apprized of the fact, I did not wonder, as I otherwise should have done, to find all the philosophical persons to whom I was introduced at Paris unbelievers in christianity, and even professed Atheists. As I chose on all occasions to appear as a christian, I was told by some of them, that I was the only person they had ever met with, of whose understanding they had any opinion, who professed to believe christianity. But on interrogating them on the subject, I soon found that they had given no proper attention to it, and did not really know what christianity was. This was also the case with a great part of the company that I saw at Lord Shelburne’s. But I hope that my always avowing myself to be a christian, and holding myself ready on all occasions to defend the genuine principles of it, was not without its use. Having conversed so much with unbelievers at home and abroad, I thought I should be able to combat their prejudices with some advantage, and with this view I wrote, while I was with Lord Shelburne, the first part of my _Letters to a philosophical unbeliever_, in proof of the doctrines of a God and a providence, and to this I have added during my residence at Birmingham, a second part, in defence of the evidences of christianity. The first part being replied to by a person who called himself Mr. Hammon, I wrote a reply to his piece, which has hitherto remained unanswered. I am happy to find that this work of mine has done some good, and I hope that in due time it will do more. I can truly say that the greatest satisfaction I receive from the success of my philosophical pursuits, arises from the weight it may give to my attempts to defend christianity, and to free it from those corruptions which prevent its reception with philosophical and thinking persons, whose influence with the vulgar, and the unthinking, is very great.

With Lord Shelburne I saw a great variety of characters, but, of our neighbours in Wiltshire, the person I had the most frequent opportunity of seeing was Dr. Frampton, a clergyman, whose history may serve as a lesson to many. No man perhaps was ever better qualified to please in a convivial hour, or had greater talents for conversation and repartee; in consequence of which, though there were several things very disgusting about him, his society was much courted, and many promises of preferment were made to him. To these, notwithstanding his knowledge of the world, and of high life, he gave too much credit; so that he spared no expence to gratify his taste and appetite, until he was universally involved in debt; and though his friends made some efforts to relieve him, he was confined a year in the county prison at a time when his bodily infirmities required the greatest indulgences; and he obtained his release but a short time before his death on condition of his living on a scanty allowance; the income of his livings (amounting to more than 400 £. per annum) being in the hands of his creditors. Such was the end of a man who kept the table in a roar.

Dr. Frampton being a high churchman, he could not at first conceal his aversion to me, and endeavoured to do me some ill offices. But being a man of letters, and despising the clergy in his neighbourhood, he became at last much attached to me; and in his distresses was satisfied, I believe, that I was one of his most sincere friends. With some great defects he had some considerable virtues, and uncommon abilities, which appeared more particularly in extempore speaking. He always preached without notes, and when, on some occasions, he composed his sermons, he could, if he chose to do it, repeat the whole _verbatim_. He frequently extemporized in verse, in a great variety of measures.

In Lord Shelburne’s family was Lady Arabella Denny, who is well known by her extensive charities. She is (for she is still living) a woman of good understanding, and great piety. She had the care of his Lordship’s two sons until they came under the care of Mr. Jervis, who was their tutor during my continuance in the family. His Lordship’s younger son, who died suddenly, had made astonishing attainments both in knowledge and piety, while very young, far beyond any thing that I had an opportunity of observing in my life.

When I went to his Lordship, I had materials for one volume of _experiments on air_, which I soon after published, and inscribed to him; and before I left him I published three volumes more, and had materials for a fourth, which I published immediately on my settling in Birmingham. He encouraged me in the prosecution of my philosophical enquiries, and allowed me 40 £. per annum for expences of that kind, and was pleased to see me make experiments to entertain his guests, and especially foreigners.

Notwithstanding the attention that I gave to philosophy in this situation, I did not discontinue my other studies, especially in theology and metaphysics. Here I wrote my _Miscellaneous Observations relating to education_, and published my _Lectures on Oratory and Criticism_, which I dedicated to Lord Fitzmaurice, Lord Shelburne’s eldest son. Here also I published the third and last part of my _Institutes of Natural and Revealed religion_; and having in the Preface attacked the principles of Dr. Reid, Dr. Beattie, and Dr. Oswald, with respect to their doctrine of _Common Sense_, which they made to supercede all rational inquiry into the subject of religion, I was led to consider their system in a separate work, which, though written in a manner that I do not intirely approve, has, I hope, upon the whole been of service to the cause of free inquiry and truth.[14]

[14] This reply of Dr. Priestley to the Scotch Doctors, though not written in a manner that his maturer reflection approved, compleatly set at rest the question of Common Sense as denoting the intuitive evidence of a class of moral and religious propositions capable of satisfactory proof, or of high probability from considerations _ab extra_. But Dr. Reid ought hardly to be classed with coadjutors so inferior as the Drs. Oswald and Beattie. The latter wrote something which he meant as a defence of the christian religion; but such defenders of christianity as Dr. Beattie and Soame Jenyns, are well calculated to bring it into contempt with men of reason and reflection.

T. C.

In the preface I had expressed my belief of the doctrine of _Philosophical Necessity_, but without any design to pursue the subject, and also my great admiration of Dr. Hartley’s theory of the human mind, as indeed I had taken many opportunities of doing before. This led me to publish that part of his _observations on man_ which related to the doctrine of association of ideas, detached from the doctrine of vibrations, prefixing _three dissertations_, explanatory of his general system. In one of these I expressed some doubt of the immateriality of the sentient principle in man; and the outcry that was made on what I casually expressed on that subject can hardly be imagined. In all the newspapers, and most of the periodical publications, I was represented as an unbeliever in revelation, and no better than an Atheist.

This led me to give the closest attention to the subject, and the consequence was the firmest persuasion that man is wholly material, and that our only prospect of immortality is from the christian doctrine of a resurrection. I therefore digested my thoughts on the subject, and published my _Disquisitions relating to matter and spirit_, also the subjects of _Socinianism_ and _necessity_ being nearly connected with the doctrine of the materiality of man, I advanced several considerations from the state of opinions in antient times in favour of the former; and in a separate volume discussed more at large what related to the latter, dedicating the first volume of this work to Mr. Graham, and the second to Dr. Jebb.

It being probable that this publication would be unpopular, and might be a means of bringing odium on my patron, several attempts were made by his friends, though none by himself, to dissuade me from persisting in it. But being, as I thought, engaged in the cause of important truth, I proceeded without regard to any consequences, assuring them that this publication should not be injurious to his Lordship.

In order, however, to proceed with the greatest caution, in a business of such moment, I desired some of my learned friends, and especially Dr. Price, to peruse the work before it was published; and the remarks that he made upon it led to a free and friendly discussion of the several subjects of it, which we afterwards published jointly; and it remains a proof of the possibility of discussing subjects mutually considered as of the greatest importance, with the most perfect good temper, and without the least diminution of friendship. This work I dedicated to our common friend Mr. Lee.

In this situation I published my _Harmony of the gospels_, on the idea of the public ministry of Jesus having continued little more than one year, a scheme which I first proposed in the Theological Repository; and the Bishop of Waterford having in his _Harmony_ published a defence of the common hypothesis, viz. that of its having been three years, I addressed a _letter to him_ on the subject, and to this he made a reply in a separate work. The controversy proceeded to several publications on both sides, in the most amicable manner, and the last _Postscript_ was published jointly by us both. Though my side of the question was without any advocates that I know of, and had only been adopted by Mr. Mann, who seemed to have had no followers, there are few persons, I believe, who have attended to our discussion of the subject, who are not satisfied that I have sufficiently proved what I had advanced. This controversy was not finished until after my removal to Birmingham.

Reflecting on the time that I spent with Lord Shelburne, being as a guest in the family, I can truly say that I was not at all fascinated with that mode of life. Instead of looking back upon it with regret, one of the greatest subjects of my present thankfulness is the change of that situation for the one in which I am now placed; and yet I was far from being unhappy there, much less so than those who are born to such a state, and pass all their lives in it. These are generally unhappy from the want of _necessary_ employment, on which account chiefly there appears to be much more happiness in the middle classes of life, who are above the fear of want, and yet have a sufficient motive for a constant exertion of their faculties; and who have always some other object besides amusement.

I used to make no scruple of maintaining, that there is not only most virtue, and most happiness, but even most true politeness in the middle classes of life. For in proportion as men pass more of their time in the society of their equals, they get a better established habit of governing their tempers; they attend more to the feelings of others, and are more disposed to accommodate themselves to them. On the other hand, the passions of persons in higher life, having been less controlled, are more apt to be inflamed; the idea of their rank and superiority to others seldom quits them; and though they are in the habit of concealing their feelings, and disguising their passions, it is not always so well done, but that persons of ordinary discernment may perceive what they inwardly suffer. On this account, they are really intitled to compassion, it being the almost unavoidable consequence of their education and mode of life. But when the mind is not hurt in such a situation, when a person born to affluence can lose sight of himself, and truly feel and act for others, the character is so godlike, as shews that this inequality of condition is not without its use. Like the general discipline of life, it is for the present lost on the great mass, but on a few it produces what no other state of things could do.[15]

[15] The account here given of Dr. Priestley’s connection with Lord Shelburne must be gratifying to every friend of science and literature, notwithstanding the subsequent separation. To such persons the character of a nobleman who like Lord Shelburne, devotes so much of his time, and so much of his income to the pursuits of knowledge, and the encouragement of those who eminently contribute to enlighten mankind, cannot but be interesting. Had he behaved dishonourably or disrespectfully to a man of Dr. Priestley’s high station in the literary world, it would have been an argument that science and literature were ineffectual to soften the pride of titled opulence and hereditary rank. But Ovid has observed justly, (_ingenuas didicisse fideliter Artes, emollit mores nec sinit esse feros_.)

It is right to mention an anecdote highly honourable to Lord Shelburne, on the authority of Dr. Priestley. At the conclusion of the treaty of peace in 1783, negotiated by Lord Shelburne while he was in the ministry, a strong opposition was expected, particularly from his former coadjutors who soon after the death of Lord Rockingham had seceded from Lord Shelburne’s administration. It was suggested to this nobleman, that it was customary for the minister for the time being to let it be understood among the mutes of the ministerial members, that they might expect the usual douceur for their votes on such an occasion. Some light might be thrown on the nature and quantum of this douceur, by the list of ministerial rewards distributed at the close of each session, as stated publicly to the house of Commons by the late Sir George Saville. Lord Shelburne without hesitation refused compliance; and declared that if his peace could not obtain the unbought approbation of the house, it might take its chance. The consequence was that although the address was carried in the Lords by 72 to 59 it was lost in the Commons by 224 to 208.

T. C.

The greatest part of the time that I spent with Lord Shelburne I passed with much satisfaction, his Lordship always behaving to me with uniform politeness, and his guests with respect. But about two years before I left him, I perceived evident marks of dissatisfaction, though I never understood the cause of it; and until that time he had been even lavish on all occasions in expressing his satisfaction in my society to our common friends. When I left him, I asked him whether he had any fault to find with my conduct, and he said _none_.

At length, however, he intimated to Dr. Price, that he wished to give me an establishment in Ireland, where he had large property. This gave me an opportunity of acquainting him, that if he chose to dissolve the connexion, it should be on the terms expressed in the writings which we mutually signed when it was formed, in consequence of which I should be entitled to an annuity of an hundred and fifty pounds, and then I would provide for myself, and to this he readily acceded. He told Dr. Price that he wished our separation to be amicable, and I assured him that nothing should be wanting on my part to make it truly so. Accordingly, I expected that he would receive my visits when I should be occasionally in London, but he declined them.

However, when I had been some years settled at Birmingham, he sent an especial messenger, and common friend, to engage me again in his service, having, as that friend assured me, a deep sense of the loss of Lord Ashburton (Mr. Dunning) by death, and of Colonel Barre by his becoming almost blind, and his want of some able and faithful friend, such as he had experienced in me; with other expressions more flattering than those. I did not chuse, however, on any consideration, to leave the very eligible situation in which I now am, but expressed my readiness to do him any service in my power. His Lordship’s enemies have insinuated that he was not punctual in the payment of my annuity; but the contrary is true: Hitherto nothing could have been more punctual, and I have no reason to suppose that it will ever be otherwise.

At Calne I had another son born to me, whom, at Lord Shelburne’s request, I called Henry.

It was at the time of my leaving Lord Shelburne that I found the great value of Mr. and Mrs. Lindsey’s friendship, in such a manner as I certainly had no expectation of when our acquaintance commenced; especially by their introducing me to the notice of Mrs. Rayner, one of his hearers, and most zealous friends.

Notwithstanding my allowance from Lord Shelburne was larger than that which I had at Leeds, yet my family growing up, and my expences, on this and other accounts, increasing more than in proportion, I was barely able to support my removal. But my situation being intimated to Mrs. Rayner, besides smaller sums, with which she occasionally assisted me, she gave me an hundred guineas to defray the expence of my removal, and deposited with Mrs. Lindsey, which she soon after gave up to me, four hundred guineas, and to this day has never failed giving me every year marks of her friendship. Her’s is, indeed, I seriously think, one of the first christian characters that I was ever acquainted with, having a cultivated comprehensive mind, equal to any subject of theology or metaphysics, intrepid in the cause of truth, and most rationally pious.

Spending so much of my time in London was the means of increasing my intimacy with both Mr. Lindsey and Mr. Lee, our common friend; who amidst the bustle of politics, always preserved his attachment to theology, and the cause of truth. The Sunday I always spent with Mr. Lindsey, attending the service of his chapel, and sometimes officiating for him; and with him and Mrs. Lindsey I generally spent the evening of that day at Mr. Lee’s who then admitted no other company, and seldom have I enjoyed society with more relish.

My winter’s residence in London was the means of improving my acquaintance with Dr. Franklin. I was seldom many days without seeing him, and being members of the same club, we constantly returned together. The difference with America breaking out at this time, our conversation was chiefly of a political nature; and I can bear witness, that he was so far from promoting, as was generally supposed, that he took every method in his power to prevent a rupture between the two countries. He urged so much the doctrine of forbearance, that for some time he was unpopular with the Americans on that account, as too much a friend to Great Britain. His advice to them was to bear every thing for the present, as they were sure in time to out grow all their grievances; as it could not be in the power of the mother country to oppress them long.

He dreaded the war, and often said that, if the difference should come to an open rupture, it would be a war of _ten years_, and he should not live to see the end of it. In reality the war lasted near eight years but he did live to see the happy termination of it. That the issue would be favorable to America, he never doubted. The English, he used to say, may take all our great towns, but that will not give them possession of the country. The last day that he spent in England, having given out that he should leave London the day before, we passed together, without any other company; and much of the time was employed in reading American newspapers, especially accounts of the reception which the _Boston port bill_ met with in America; and as he read the addresses to the inhabitants of Boston from the places in the neighbourhood, the tears trickled down his cheeks.[16]

It is much to be lamented, that a man of Dr. Franklin’s general good character, and great influence, should have been an unbeliever in christianity, and also have done so much as he did to make others unbelievers. To me, however, he acknowledged that he had not given so much attention as he ought to have done to the evidences of christianity, and desired me to recommend to him a few treatises on the subject, such as I thought most deserving of his notice, but not of great length, promising to read them, and give me his sentiments on them. Accordingly, I recommended to him Hartley’s evidences of christianity in his Observations on Man, and what I had then written on the subject in my Institutes of natural and revealed religion. But the American war breaking out soon after, I do not believe that he ever found himself sufficiently at leisure for the discussion. I have kept up a correspondence with him occasionally ever since, and three of his letters to me were, with his consent, published in his Miscellaneous Works, in quarto. The first of them, written immediately on his landing in America, is very striking.

[16] For two letters written by my father relating to Dr. Franklin and Mr. Burke see appendix No. 4.

About three years before the dissolution of my connection with Lord Shelburne, Dr. Fothergill, with whom I had always lived on terms of much intimacy, having observed, as he said, that many of my experiments had not been carried to their proper extent on account of the expence that would have attended them, proposed to me a subscription from himself and some of his friends, to supply me with whatever sums I should want for that purpose, and named a hundred pounds per annum. This large subscription I declined, lest the discovery of it (by the use that I should, of course, make of it) should give umbrage to Lord Shelburne, but I consented to accept of 40 £. per annum, which from that time he regularly paid me, from the contribution of himself, Sir Theodore Jansen, Mr. Constable, and Sir George Saville.

On my leaving Lord Shelburne, which was attended with the loss of one half of my income, Dr. Fothergill proposed an enlargement of my allowance for my experiments, and likewise for my maintenance, without being under the necessity of giving my time to pupils, which I must otherwise have done. And, considering the generosity with which this voluntary offer was made by persons who could well afford it, and who thought me qualified to serve the interests of science, I thought it right to accept of it; and I preferred it to any pension from the court, offers of which were more than once made by persons who thought they could have procured one for me.

As it was my wish to do what might be in my power to shew my gratitude to my friends and benefactors that suggested the idea of writing these Memoirs, I shall subjoin a list of their names. Some of the subscriptions were made with a view to defray the expence of my experiments only; but the greater part of the subscribers were persons who were equally friends to my theological studies.

The persons who made me this regular annual allowance were Dr. Watson and his son, Mr. Wedgwood, Mr. Moseley, Mr. S. Salte, Mr. Jeffries, Mr. Radcliffe, Mr. Remington, Mr. Strutt of Derby, Mr. Shore, Mr. Reynolds of Paxton, Messrs. Galton, father and son, and the Rev. Mr. Simpson.