Volume 1 — MEMOIRS OF Dr. JOSEPH PRIESTLEY. [WRITTEN BY HIMSELF.]

Having thought it right to leave behind me some account of my friends and benefactors, it is in a manner necessary that I also give some account of myself; and as the like has been done by many persons, and for reasons which posterity has approved, I make no farther apology for following their example. If my writings in general have been useful to my cotemporaries, I hope that this account of myself will not be without its use to those who may come after me, and especially in promoting virtue and piety, which I hope I may say it has been my care to practice myself, as it has been my business to inculcate them upon others.

My father, Jonas Priestley, was the youngest son of Joseph Priestley, a maker and dresser of woollen cloth. His first wife, my mother, was the only child of Joseph Swift, a farmer at Shafton, a village about six miles south east of Wakefield. By this wife he had six children, four sons and two daughters. I, the oldest, was born on the thirteenth of March, old style 1733, at Fieldhead about six miles south west of Leeds in Yorkshire. My mother dying in 1740, my father married again in 1745, and by his second wife had three daughters.

My mother having children so fast, I was very soon committed to the care of her father, and with him I continued with little interruption till my mother’s death.

It is but little that I can recollect of my mother. I remember, however, that she was careful to teach me the Assembly’s Catechism, and to give me the best instructions the little time that I was at home. Once in particular, when I was playing with a pin, she asked me where I got it; and on telling her that I found it at my uncle’s, who lived very near to my father, and where I had been playing with my cousins, she made me carry it back again; no doubt to impress my mind, as it could not fail to do, with a clear idea of the distinction of property, and of the importance of attending to it. She died in the hard winter of 1739, not long after being delivered of my youngest brother; and having dreamed a little before her death that she was in a delightful place, which she particularly described, and imagined to be heaven, the last words she spake, as my aunt informed me, were “Let me go to that fine place.”

On the death of my mother I was taken home, my brothers taking my place, and was sent to school in the neighbourhood. But being without a mother, and my father incumbered with a large family, a sister of my father’s, in the year 1742, relieved him of all care of me, by taking me entirely to herself, and considering me as her child, having none of her own. From this time she was truly a parent to me till her death in 1764.

My aunt was married to a Mr. Keighly, a man who had distinguished himself for his zeal for religion and for his public spirit. He was also a man of considerable property, and dying soon after I went to them, left the greatest part of his fortune to my aunt for life, and much of it at her disposal after her death.

By this truly pious and excellent woman, who knew no other use of wealth, or of talents of any kind, than to do good, and who never spared herself for this purpose, I was sent to several schools in the neighbourhood, especially to a large free school, under the care of a clergyman, Mr. Hague, under whom, at the age of twelve or fifteen, I first began to make any progress in the Latin Tongue, and acquired the elements of Greek. But about the same time that I began to learn Greek at this public school, I learned Hebrew on holidays of the dissenting minister of the place, Mr. Kirkby, and upon the removal of Mr. Hague from the free school, Mr. Kirkby opening a school of his own, I was wholly under his care. With this instruction I had acquired a pretty good knowledge of the learned languages at the age of sixteen. But from this time Mr. Kirkby’s increasing infirmities obliged him to relinquish his school, and beginning to be of a weakly consumptive habit, so that it was not thought adviseable to send me to any other place of education, I was left to conduct my studies as well as I could till I went to the academy at Daventry in the year 1752.

From the time I discovered any fondness for books my aunt entertained hopes of my being a minister, and I readily entered into her views. But my ill health obliged me to turn my thoughts another way, and with a view to trade, I learned the modern languages, French, Italian, and High Dutch without a master; and in the first and last of them I translated, and wrote letters, for an uncle of mine who was a merchant, and who intended to put me into a counting house in Lisbon. A house was actually engaged to receive me there, and every thing was nearly ready for my undertaking the voyage. But getting better health my former destination for the ministry was resumed, and I was sent to Daventry, to study under Mr. Ashworth, afterwards Dr. Ashworth.

Looking back, as I often do, upon this period of my life, I see the greatest reason to be thankful to God for the pious care of my parents and friends, in giving me religious instruction. My mother was a woman of exemplary piety, and my father also had a strong sense of religion, praying with his family morning and evening, and carefully teaching his children and servants the Assembly’s Catechism, which was all the system of which he had any knowledge. In the latter part of his life he became very fond of Mr. Whitfield’s writings, and other works of a similar kind, having been brought up in the principles of Calvinism, and adopting them, but without ever giving much attention to matters of speculation, and entertaining no bigotted aversion to those who differed from him on the subject.

The same was the case with my excellent aunt, she was truly Calvinistic in principle, but was far from confining salvation to those who thought as she did on religious subjects. Being left in good circumstances, her home was the resort of all the dissenting ministers in the neighbourhood without distinction, and those who were the most obnoxious on account of their heresy were almost as welcome to her, if she thought them honest and good men, (which she was not unwilling to do) as any others.

The most heretical ministers in the neighbourhood were Mr. Graham of Halifax, and Mr. Walker of Leeds, but they were frequently my Aunt’s guests. With the former of these my intimacy grew with my years, but chiefly after I became a preacher. We kept up a correspondence to the last, thinking alike on most subjects. To him I dedicated my Disquisitions on Matter and Spirit, and when he died, he left me his manuscripts, his Polyglot bible, and two hundred pounds. Besides being a rational Christian, he was an excellent classical scholar, and wrote Latin with great facility and elegance. He frequently wrote to me in that language.

Thus I was brought up with sentiments of piety, but without bigotry, and having from my earliest years given much attention to the subject of religion, I was as much confirmed as I well could be in the principles of Calvinism, all the books that came in my way having that tendency.

The weakness of my constitution, which often led me to think that I should not be long lived, contributed to give my mind a still more serious turn, and having read many books of experiences, and in consequence believing that a new birth produced by the immediate agency of the Spirit of God, was necessary to salvation, and not being able to satisfy myself that I had experienced any thing of the kind, I felt occasionally such distress of mind as it is not in my power to describe, and which I still look back upon with horror. Notwithstanding I had nothing very material to reproach myself with, I often concluded that God had forsaken me, and that mine was like the case of Francis Spira, to whom, as he imagined, repentance and salvation were denied. In that state of mind I remember reading the account of the man in the iron cage in the Pilgrim’s Progress with the greatest perturbation.

I imagine that even these conflicts of mind were not without their use, as they led me to think habitually of God and a future state. And though my feelings were then, no doubt, too full of terror, what remained of them was a deep reverence for divine things, and in time a pleasing satisfaction which can never be effaced, and I hope, was strengthened as I have advanced in life, and acquired more rational notions of religion. The remembrance, however, of what I sometimes felt in that state of ignorance and darkness gives me a peculiar sense of the value of rational principles of religion, and of which I can give but an imperfect description to others.

As truth, we cannot doubt, must have an advantage over error, we may conclude that the want of these peculiar feelings is compensated by something of greater value, which arises to others from always having seen things in a just and pleasing light; from having always considered the Supreme Being as the kind parent of all his offspring. This, however, not having been my case, I cannot be so good a judge of the effects of it. At all events, we ought always to inculcate just views of things, assuring ourselves that proper feelings and right conduct will be the consequence of them.

In the latter part of the interval between my leaving the grammar school and going to the academy, which was something more than two years, I attended two days in the week upon Mr. Haggerstone, a dissenting minister in the neighbourhood, who had been educated under Mr. Maclaurin. Of him I learned Geometry, Algebra and various branches of Mathematics, theoretical and practical. And at the same time I read, but with little assistance from him, Gravesend’s Elements of Natural Philosophy, Watt’s Logic, Locke’s Essay on the Human Understanding, &c, and made such a proficiency in other branches of learning, that when I was admitted at the academy (which was on Coward’s foundation) I was excused all the studies of the first year, and a great part of those of the second.

In the same interval I spent the latter part of every week with Mr. Thomas, a baptist minister now of Bristol but then of Gildersome, a village about four miles from Leeds, who had had no learned education. Him I instructed in Hebrew, and by that means made myself a considerable proficient in that language. At the same time I learned Chaldee and Syriac, and just began to read Arabic. Upon the whole, going to the academy later than is usual, and being thereby better furnished, I was qualified to appear there with greater advantage.

Before I went from home I was very desirous of being admitted a communicant in the congregation which I had always attended, and the old minister, as well as my Aunt, were as desirous of it as myself, but the elders of the Church, who had the government of it, refused me, because, when they interrogated me on the subject of the sin of Adam, I appeared not to be quite orthodox, not thinking that all the human race (supposing them not to have any sin of their own) were liable to the wrath of God, and the pains of hell for ever, on account of that sin only; for such was the question that was put to me. Some time before, having then no doubt of the truth of the doctrine, I well remember being much distressed that I could not feel a proper repentance for the sin of Adam; taking it for granted that without this it could not be forgiven me. Mr. Haggerstone above mentioned, was a little more liberal than the members of the congregation in which I was brought up, being what is called a Baxterian;[1] and his general conversation had a liberal turn, and such as tended to undermine my prejudices. But what contributed to open my eyes still more was the conversation of a Mr. Walker, from Ashton under line, who preached as a candidate when our old minister was superannuated. He was an avowed Baxterian, and being rejected on that account his opinions were much canvassed, and he being a guest at the house of my Aunt, we soon became very intimate, and I thought I saw much of reason in his sentiments. Thinking farther on these subjects, I was, before I went to the academy, an Arminian, but had by no means rejected the doctrine of the trinity, or that of atonement.

Though after I saw reason to change my opinions I found myself incommoded by the rigour of the congregation with which I was connected, I shall always acknowledge with great gratitude that I owe much to it. The business of religion was effectually attended to in it. We were all catechized in public ’till we were grown up, servants as well as others: the minister always expounded the scriptures with as much regularity as he preached, and there was hardly a day in the week, in which there was not some meeting of one or other part of the congregation. On one evening there was a meeting of the young men for conversation and prayer. This I constantly attended, praying extempore with others when called upon.

At my Aunt’s there was a monthly meeting of women, who acquitted themselves in prayer as well as any of the men belonging to the congregation. Being at first a child in the family, I was permitted to attend their meetings, and growing up insensibly, heard them after I was capable of judging. My Aunt after the death of her husband, prayed every morning and evening in her family, until I was about seventeen, when that duty devolved upon me.

The Lord’s day was kept with peculiar strictness. No victuals were dressed on that day in any family. No member of it was permitted to walk out for recreation, but the whole of the day was spent at the public meeting, or at home in reading, meditation, and prayer, in the family or the closet.

It was my custom at that time to recollect as much as I could of the sermons I heard, and to commit it to writing. This practice I began very early, and continued it until I was able from the heads of a discourse to supply the rest myself. For not troubling myself to commit to memory much of the amplification, and writing at home almost as much as I had heard, I insensibly acquired a habit of composing with great readiness; and from this practice I believe I have derived great advantage through life; composition seldom employing so much time as would be necessary to write in long hand any thing I have published.

By these means, not being disgusted with these strict forms of religion as many persons of better health and spirits probably might have been (and on which account I am far from recommending the same strictness to others) I acquired in early life a serious turn of mind. Among other things I had at this time a great aversion to Plays and Romances, so that I never read any works of this kind except Robinson Crusoe, until I went to the academy. I well remember seeing my brother Timothy reading a book of Knight Errantry, and with great indignation I snatched it out of his hands, and threw it away. This brother afterwards, when he had for some time followed my father’s business (which was that of a Cloth-dresser) became, if possible, more serious than I had been; and after an imperfect education, took up the profession of a minister among the Independents, in which he now continues.

While I was at the Grammar School I learned Mr. Annet’s Short hand, and thinking I could suggest some improvements in it, I wrote to the Author, and this was the beginning of a correspondence which lasted several years. He was, as I ever perceived, an unbeliever in Christianity and a necessarian. On this subject several letters, written with care on both sides, passed between us, and these Mr. Annet often pressed me to give him leave to publish, but I constantly refused. I had undertaken the defence of Philosophical Liberty, and the correspondence was closed without my being convinced of the fallacy of my arguments, though upon studying the subject regularly, in the course of my academical education afterwards, I became a confirmed Necessarian, and I have through life derived, as I imagine, the greatest advantage from my full persuasion of the truth of that doctrine.

My Aunt, and all my relations, being strict Calvinists, it was their intention to send me to the academy at Mile-end, then under the care of Dr. Cawder. But, being at that time an Arminian, I resolutely opposed it, especially upon finding that if I went thither, besides giving an experience, I must subscribe my assent to ten printed articles of the strictest calvinistic faith, and repeat it every six months. My opposition, however, would probable have been to no purpose, and I must have adopted some other mode of life, if Mr. Kirkby above mentioned had not interposed, and strongly recommended the academy of Dr. Doddridge, on the idea that I should have a better chance of being made a scholar. He had received a good education himself, was a good classical scholar, and had no opinion of the mode of education among the very orthodox Dissenters, and being fond of me, he was desirous of my having every advantage that could be procured for me. My good Aunt, not being a bigotted Calvinist, entered into his views, and Dr. Doddridge being dead, I was sent to Daventry, and was the first pupil that entered there. My Step-mother also, who was a woman of good sense, as well as of religion, had a high opinion of Dr. Doddridge, having been sometime housekeeper in his family. She had always recommended his Academy, but died before I went thither.

Three years, viz. from September 1752 to 1755, I spent at Daventry with that peculiar satisfaction with which young persons of generous minds usually go through a course of liberal study, in the society of others engaged in the same pursuits, and free from the cares and anxieties which seldom fail to lay hold on them when they come out into the world.

In my time, the academy was in a state peculiarly favorable to the serious pursuit of truth, as the students were about equally divided upon every question of much importance, such as Liberty and Necessity, the Sleep of the soul, and all the articles of theological orthodoxy and heresy; in consequence of which all these topics were the subject of continual discussion. Our tutors also were of different opinions; Dr. Ashworth taking the orthodox side of every question, and Mr. Clark, the sub-tutor, that of heresy, though always with the greatest modesty.

Both of our tutors being young, at least as tutors, and some of the senior students excelling more than they could pretend to do in several branches of study, they indulged us in the greatest freedoms, so that our lectures had often the air of friendly conversations on the subjects to which they related. We were permitted to ask whatever questions, and to make whatever remarks, we pleased; and we did it with the greatest, but without any offensive, freedom. The general plan of our studies, which may be seen in Dr. Doddridge’s published lectures, was exceedingly favourable to free enquiry, as we were referred to authors on both sides of every question, and were even required to give an account of them. It was also expected that we should abridge the most important of them for our future use. The public library contained all the books to which we were referred.

It was a reference to Dr. Hartley’s Observations on Man in the course of our Lectures, that first brought me acquainted with that performance, which immediately engaged my closest attention, and produced the greatest, and in my opinion the most favourable effect on my general turn of thinking thro’ life. It established me in the belief of the doctrine of Necessity, which I first learned from Collins; it greatly improved that disposition to piety which I brought to the academy, and freed it from that rigour with which it had been tinctured. Indeed, I do not know whether the consideration of Dr. Hartley’s theory contributes more to enlighten the mind, or improve the heart; it effects both in so super-eminent a degree.

In this situation, I saw reason to embrace what is generally called the heterodox side of almost every question.[2] But notwithstanding this, and though Dr. Ashworth was earnestly desirous to make me as orthodox as possible, yet, as my behaviour was unexceptionable, and as I generally took his part in some little things by which he often drew upon himself the ill-will of many of the students, I was upon the whole a favourite with him. I kept up more or less of a correspondence with Dr. Ashworth till the time of his death, though much more so with Mr. Clark. This continued till the very week of his melancholy death by a fall from his horse at Birmingham, where he was minister.

Notwithstanding the great freedom of our speculations and debates, the extreme of heresy among us was Arianism; and all of us, I believe, left the academy with a belief, more or less qualified, of the doctrine of atonement.

Warm friendships never fail to be contracted at places of liberal education; and when they are well chosen are of singular use; Such was mine with Mr. Alexander of Birmingham. We were in the same class, and during the first year occupied the same room. By engagements between ourselves we rose early, and dispatched many articles of business every day. One of them, which continued all the time we were at the academy, was to read every day ten folio pages in some Greek author, and generally a Greek play in the course of the week besides. By this means we became very well acquainted with that language, and with the most valuable authors in it. This exercise we continued long after we left the academy, communicating to each other by letter an account of what we read. My life becoming more occupied than his, he continued his application to Greek longer than I did, so that before his death he was, I imagine, one of the best Greek scholars in this or any other country. My attention was always more drawn to mathematical and philosophical studies than his was.

These voluntary engagements were the more necessary, in the course of our academical studies, as there was then no provision made for teaching the learned languages. We had even no compositions, or orations, in Latin. Our course of lectures was also defective in containing no lectures on the scriptures, or on ecclesiastical history, and by the students in general (and Mr. Alexander and myself were no exceptions) commentators in general and ecclesiastical history also, were held in contempt. On leaving the academy he went to study under his uncle Dr. Benson, and with him learned to value the critical study of the scriptures so much, that at length he almost confined his attention to them.

My other particular friends among my fellow students were Mr. Henry Holland, of my own class, Messrs. Whitehead, Smithson, Rotherham, and Scholefield in that above me, and Mr. Taylor in that below me. With all these I kept up more or less of a correspondence, and our friendship was terminated only by the death of those who are now dead, viz. the three first named of these six, and I hope it will subsist to the same period with those who now survive.

All the while I was at the academy I never lost sight of the great object of my studies, which was the duties of a christian minister, and there it was that I laid the general plan which I have executed since. Particularly I there composed the first copy of my Institutes of Natural and Revealed Religion, Mr. Clark, to whom I communicated my scheme, carefully perusing every section of it, and talking over the subject of it with me.

But I was much discouraged even then with the impediment in my speech, which I inherited from my family, and which still attends me. Sometimes I absolutely stammered, and my anxiety about it was the cause of much distress to me. However, like St. Paul’s thorn in the flesh, I hope it has not been without its use. Without some such check as this, I might have been disputatious in company, or might have been seduced by the love of popular applause as a preacher: whereas my conversation and my delivery in the pulpit having nothing in them that was generally striking, I hope I have been more attentive to qualifications of a superior kind.

It is not, I believe, usual for young persons in dissenting academies to think much of their future situations in life. Indeed, we are happily precluded from that by the impossibility of succeeding in any application for particular places. We often, indeed, amused ourselves with the idea of our dispersion in all parts of the kingdom after living so happily together; and used to propose plans of meeting at certain times, and smile at the different appearance we should probably make after being ten or twenty years settled in the world. But nothing of this kind was ever seriously resolved upon by us. For my own part, I can truly say I had very little ambition, except to distinguish myself by my application to the studies proper to my profession; and I cheerfully listened to the first proposal that my tutor made to me, in consequence of an application made to him, to provide a minister for the people of Needham Market in Suffolk, though it was very remote from my friends in Yorkshire, and a very inconsiderable place.

When I went to preach at Needham as a candidate, I found a small congregation, about an hundred people; under a Mr. Meadows, who was superannuated. They had been without a minister the preceding year, on account of the smallness of the salary; but there being some respectable and agreeable families among them, I flattered myself that I should be useful and happy in the place, and therefore accepted the unanimous invitation to be assistant to Mr. Meadows, with a view to succeed him when he died. He was a man of some fortune.

This congregation had been used to receive assistance from both the Presbyterian and Independent funds; but upon my telling them that I did not chuse to have any thing to do with the Independents, and asking them whether they were able to make up the salary they promised me (which was forty pounds per annum) without any aid from the latter fund, they assured me they could. I soon, however, found that they deceived themselves; for the most that I ever received from them was in the proportion of about thirty pounds per annum, when the expence of my board exceeded twenty pounds.

Notwithstanding this, every thing else for the first half year appeared very promising, and I was happy in the success of my schemes for promoting the interest of religion in the place. I catechised the children, though there were not many, using Dr. Watt’s Catechism; and I opened my lectures on the theory of religion from the institutes, which I had composed at the academy, admitting all persons to attend them without distinction of sex or age; but in this I soon found that I had acted imprudently. A minister in that neighbourhood had been obliged to leave his place on account of Arianism, and though nothing had been said to me on the subject, and from the people so readily consenting to give up the independent fund, I thought they could not have much bigotry among them, I found that when I came to treat of the Unity of God, merely as an article of religion, several of my audience were attentive to nothing but the soundness of my faith in the doctrine of the Trinity.

Also, though I had made it a rule to myself to introduce nothing that could lead to controversy into the pulpit; yet making no secret of my real opinions in conversation, it was soon found that I was an Arian. From the time of this discovery my hearers fell off apace, especially as the old minister took a decided part against me. The principal families, however, still continued with me; but notwithstanding this, my salary fell far short of thirty pounds per annum, and if it had not been for Dr. Benson and Dr. Kippis, especially the former, procuring me now and then an extraordinary five pounds from different charities, I do not believe that I could have subsisted. I shall always remember their kindness to me, at a time when I stood in so much need of it.

When I was in this situation, a neighbouring minister whose intimate friend had conformed to the church of England, talked to me on that subject. He himself, I perceived, had no great objection to it, but rejecting the proposal, as a thing that I could not think of, he never mentioned it to me any more.

To these difficulties, arising from the sentiments of my congregation, was added that of the failure of all remittances from my aunt, owing in part to the ill offices of my orthodox relations; but chiefly to her being exhausted by her liberality to others, and thinking that when I was settled in the world, I ought to be no longer burdensome to her. Together with me she had brought up a niece, who was almost her only companion, and being deformed, could not have subsisted without the greatest part, at least, of all she had to bequeath. In consequence of these circumstances, tho’ my aunt had always assured me that, if I chose to be a minister, she would leave me independent of the profession, I was satisfied she was not able to perform her promise, and freely consented to her leaving all she had to my cousin; I had only a silver tankard as a token of her remembrance. She had spared no expence in my education, and that was doing more for me than giving me an estate.

But what contributed greatly to my distress was the impediment in my speech, which had increased so much as to make preaching very painful, and took from me all chance of recommending myself to any better place. In this state, hearing of the proposal of one Mr. Angier to cure all defects of speech, I prevailed upon my aunt to enable me to pay his price, which was twenty guineas; and this was the first occasion of my visiting London. Accordingly, I attended him about a month, taking an oath not to reveal his method, and I received some temporary benefit; but soon relapsed again, and spoke worse than ever. When I went to London it was in company with Mr. Smithson, who was settled at Harlestown in Norfolk. By him I was introduced to Dr. Kippis and Dr. Benson, and by the latter to Dr. Price, but not at that time.

At Needham I felt the effect of a low despised situation, together with that arising from the want of popular talents. There were several vacancies in congregations in that neighbourhood, where my sentiments would have been no objection to me, but I was never thought of. Even my next neighbours, whose sentiments were as free as my own, and known to be so, declined making exchanges with me, which, when I left that part of the country, he acknowledged was not owing to any dislike his people had to me as heretical, but for other reasons, the more genteel part of his hearers always absenting themselves when they heard I was to preach for him. But visiting that country some years afterwards, when I had raised myself to some degree of notice in the world, and being invited to preach in that very pulpit, the same people crowded to hear me, though my elocution was not much improved, and they professed to admire one of the same discourses they had formerly despised.

Notwithstanding these unfavorable circumstances, I was far from being unhappy at Needham. I was boarded in a family from which I received much satisfaction, I firmly believed that a wise providence was disposing every thing for the best, and I applied with great assiduity to my studies, which were classical, mathematical and theological. These required but few books. As to Experimental Philosophy, I had always cultivated an acquaintance with it, but I had not the means of prosecuting it.

With respect to miscellaneous reading, I was pretty well supplied by means of a library belonging to Mr. S. Alexander, a quaker,[3] to which I had the freest access. Here it was that I was first acquainted with any person of that persuasion; and I must acknowledge my obligation to many of them in every future stage of my life. I have met with the noblest instances of liberality of sentiment and the truest generosity among them.

My studies however, were chiefly theological. Having left the academy, as I have observed, with a qualified belief of the doctrine of Atonement, such as is found in Mr. Tomkin’s book, entitled, Jesus Christ the Mediator, I was desirous of getting some more definite ideas on the subject, and with that view set myself to peruse the whole of the old and new testament, and to collect from them all the texts that appeared to me to have any relation to the subject. This I therefore did with the greatest care, arranging them under a great variety of heads. At the same time I did not fail to note such general considerations as occurred to me while I was thus employed. The consequence of this was, what I had no apprehension of when I began the work, viz. a full persuasion that the doctrine of Atonement, even in its most qualified sense, had no countenance either from scripture or reason. Satisfied of this, I proceeded to digest my observations into a regular treatise, which a friend of mine, without mentioning my name, submitted to the perusal of Dr. Fleming and Dr. Lardner. In consequence of this, I was urged by them to publish the greater part of what I had written. But being then about to leave Needham, I desired them to do whatever they thought proper with respect to it, and they published about half of my piece, under the title of the Doctrine of Remission, &c.

This circumstance introduced me to the acquaintance of Dr. Lardner, whom I always called upon when I visited London. The last time I saw him, which was little more than a year before his death, having by letter requested him to give me some assistance with respect to the history I then prepared to write of the Corruptions of Christianity, and especially that article of it, he took down a large bundle of pamphlets, and turning them over at length shewing me my own; said, “This contains my sentiments on the subject.” He had then forgot that I wrote it, and on my remarking it, he shook his head, and said that his memory began to fail him; and that he had taken me for another person. He was then at the advanced age of ninety one. This anecdote is trifling in itself, but it relates to a great and good man.

I have observed that Dr. Lardner only wished to publish a part of the treatise which my friend put into his hand. The other part of it contained remarks on the reasoning of the apostle of Paul, which he could not by any means approve. They were, therefore, omitted in this publication. But the attention which I gave to the writings of this apostle at the time that I examined them, in order to collect passages relating to the doctrine of atonement, satisfied me that his reasoning was in many places far from being conclusive; and in a separate work I examined every passage in which his reasoning appeared to me to be defective, or his conclusions ill supported; and I thought them to be pretty numerous.

At that time I had not read any commentary on the scriptures, except that of Mr. Henry when I was young. However, seeing so much reason to be dissatisfied with the apostle Paul as a reasoner, I read Dr. Taylor’s paraphrase on the epistle to the Romans; but it gave me no sort of satisfaction; and his general Key to the epistles still less. I therefore at that time wrote some remarks on it, which were a long time after published in the Theological Repository Vol. 4.

As I found that Dr. Lardner did not at all relish any of my observations on the imperfections of the sacred writers, I did not put this treatise into his hands; but I shewed it to some of my younger friends, and also to Dr. Kippis; and he advised me to publish it under the character of an unbeliever, in order to draw the more attention to it. This I did not chuse, having always had a great aversion to assume any character that was not my own, even so much as disputing for the sake of discovering truth. I cannot ever say that I was quite reconciled to the idea of writing to a fictitious person, as in my letters to a philosophical unbeliever, though nothing can be more innocent, or sometimes more proper; our Saviour’s parables implying a much greater departure from strict truth than those letters do. I therefore wrote the book with great freedom, indeed, but as a christian, and an admirer of the apostle Paul, as I always was in other respects.

When I was at Nantwich I sent this treatise to the press; but when nine sheets were printed off, Dr. Kippis dissuaded me from proceeding, or from publishing any thing of the kind, until I should be more known, and my character better established. I therefore desisted; but when I opened the theological Repository, I inserted in that work every thing that was of much consequence in the other, in order to its being submitted to the examination of learned christians. Accordingly these communications were particularly animadverted upon by Mr. Willet of Newcastle, under the signature of W. W. But I cannot say that his remarks gave me much satisfaction.

When I was at Needham I likewise drew up a treatise on the doctrine of divine influence, having collected a number of texts for that purpose, and arranged them under proper heads, as I had done those relating to the doctrine of atonement. But I published nothing relating to it until I made use of some of the observations in my sermon on that subject, delivered at an ordination, and published many years afterwards.

While I was in this retired situation, I had, in consequence of much pains and thought, become persuaded of the falsity of the doctrine of atonement, of the inspiration of the authors of the books of scripture as writers, and of all idea of supernatural influence, except for the purpose of miracles. But I was still an Arian, having never turned my attention to the Socinian doctrine, and contenting myself with seeing the absurdity of the trinitarian system.

Another task that I imposed on myself, and in part executed at Needham, was an accurate comparison of the Hebrew text of the hagiographa and the prophets with the version of the Septuagint, noting all the variations, &c. This I had about half finished before I left that place; and I never resumed it, except to do that occasionally for particular passages, which I then began, though with many disadvantages, with a design to go through the whole. I had no Polyglot Bible, and could have little help from the labours of others.

The most learned of my acquaintance in this situation was Mr. Scott of Ipswich, who was well versed in the Oriental languages, especially the Arabic. But though he was far from being Calvinistical, he gave me no encouragement in the very free enquiries which I then entered upon. Being excluded from all communication with the more orthodox ministers in that part of the country, all my acquaintance among the dissenting ministers, besides Mr. Scott, were Mr. Taylor of Stow-market, Mr. Dickinson of Diss, and Mr. Smithson of Harlestone; and it is rather remarkable, that we all left that country in the course of the same year; Mr. Taylor removing to Carter’s lane in London, Mr. Dickinson to Sheffield, and Mr. Smithson to Nottingham.

But I was very happy in a great degree of intimacy with Mr. Chauvet, the rector of Stow-market. He was descended of French parents; and I think was not born in England. Whilst he lived we were never long without seeing each other. But he was subject to great unevenness of spirits, sometimes the most chearful man living, and at other times most deplorably low. In one of these fits he at length put an end to his life. I heard afterwards that he had at one time been confined for insanity, and had even made the same attempt some time before.

Like most other young men of a liberal education, I had conceived a great aversion to the business of a schoolmaster, and had often said, that I would have recourse to any thing else for a maintenance in preference to it. But having no other resource, I was at length compelled by necessity to make some attempt in that way; and for this purpose I printed and distributed Proposals, but without any effect. Not that I was thought to be unqualified for this employment, but because I was not orthodox. I had proposed to teach the classics, mathematics, &c. for half a guinea per quarter, and to board the pupils in the house with myself for twelve guineas per annum.

Finding this scheme not to answer, I proposed to give lectures to grown persons in such branches of science as I could conveniently procure the means of doing; and I began with reading about twelve lectures on the use of the Globes, at half a guinea. I had one course of ten hearers, which did something more than pay for my globes; and I should have proceeded in this way, adding to my apparatus as I should have been able to afford it, if I had not left that place, which was in the following manner.

My situation being well known to my friends, Mr. Gill, a distant relation by my mother, who had taken much notice of me before I went to the academy, and had often lent me books, procured me an invitation to preach as a candidate at Sheffield, on the resignation of Mr. Wadsworth. Accordingly I did preach as a candidate, but though my opinions were no objection to me there, I was not approved. But Mr. Haynes, the other minister, perceiving that I had no chance at Sheffield, told me that he could recommend me to a congregation at Nantwich in Cheshire, where he himself had been settled; and as it was at a great distance from Needham, he would endeavour to procure me an invitation to preach there for a year certain. This he did, and I gladly accepting of it, removed from Needham, going thence to London by sea, to save expence. This was in 1758, after having been at Needham just three years.[4]

At Nantwich I found a good natured friendly people, with whom I lived three years very happily; and in this situation I heard nothing of those controversies which had been the topics of almost every conversation in Suffolk; and the consequence was that I gave little attention to them myself. Indeed it was hardly in my power to do it, on account of my engagement with a school, which I was soon able to establish, and to which I gave almost all my attention; and in this employment, contrary to my expectations, I found the greatest satisfaction, notwithstanding the confinement and labour attending it.

My school generally consisted of about thirty boys, and I had a separate room for about half a dozen young ladies. Thus I was employed from seven in the morning untill four in the afternoon, without any interval except one hour for dinner, and I never gave a holiday on any consideration, the red letter days, as they are called, excepted. Immediately after this employment in my own school rooms, I went to teach in the family of Mr. Tomkinson, an eminent attorney, and a man of large fortune, whose recommendation was of the greatest service to me; and here I continued until seven in the evening. I had therefore but little leisure for reading or for improving myself in any way, except what necessarily arose from my employment.

Being engaged in the business of a schoolmaster, I made it my study to regulate it in the best manner, and I think I may say with truth, that in no school was more business done, or with more satisfaction, either to the master, or the scholars, than in this of mine. Many of my scholars are probably living and I am confident that they will say that this is no vain boast.

At Needham I was barely able with the greatest economy to keep out of debt (though this I always made a point of doing at all events) but at Nantwich my school soon enabled me to purchase a few books, and some philosophical instruments, as a small air pump, an electrical machine, &c. These I taught my scholars in the highest class to keep in order, and make use of, and by entertaining their parents and friends with experiments, in which the scholars were generally the operators, and sometimes the lecturers too, I considerably extended the reputation of my school; though I had no other object originally than gratifying my own taste. I had no leisure, however, to make any original experiments until many years after this time.

As there were few children in the congregation (which did not consist of more than sixty persons, and a great proportion of them travelling scotchmen) there was no scope for exertion with respect to my duty as a minister. I therefore contented myself with giving the people what assistance I could at their own houses, where there were young persons; and I added very few sermons to these which I had composed at Needham, where I never failed to make at least one every week.

Being boarded with Mr. Eddowes, a very sociable and sensible man, and at the same time the person of the greatest property in the congregation, and who was fond of music, I was induced to learn to play a little on the English flute, as the easiest instrument; and though I was never a proficient in it, my playing contributed more or less to my amusement many years of my life. I would recommend the knowledge and practice of music to all studious persons; and it will be better for them, if, like myself, they should have no very fine ear, or exquisite taste; as by this means they will be more easily pleased, and be less apt to be offended when the performances they hear are but indifferent.

At Nantwich I had hardly any literary acquaintance besides Mr. Brereton, a clergyman in the neighbourhood, who had a taste for astronomy, philosophy, and literature in general. I often slept at his house, in a room to which he gave my name. But his conduct afterwards was unworthy of his profession.

Of dissenting ministers I saw most of Mr. Keay of Whitchurch, and Dr. Harwood, who lived and had a school at Congleton, preaching alternately at Leek and Wheelock, the latter place about ten miles from Nantwich. Being both of us schoolmasters, and having in some respect the same pursuits, we made exchanges for the sake of spending a Sunday evening together every six weeks in the summer time. He was a good classical scholar, and a very entertaining companion.

In my congregation there was (out of the house in which I was boarded) hardly more than one family in which I could spend a leisure hour with much satisfaction, and that was Mr. James Caldwall’s, a scotchman. Indeed, several of the travelling Scotchmen who frequented the place, but made no long stay at any time, were men of very good sense; and what I thought extraordinary, not one of them was at all Calvinistical.

My engagements in teaching allowed me but little time for composing any thing while I was at Nantwich. There, however, I recomposed my Observations on the character and reasoning of the apostle Paul, as mentioned before. For the use of my school I then wrote an English grammar[5] on a new plan, leaving out all such technical terms as were borrowed from other languages, and had no corresponding modifications in ours, as the future tense, &c. and to this I afterwards subjoined Observations for the use of proficients in the language,[6] from the notes which I collected at Warrington; where, being tutor in the languages and Belles Letters, I gave particular attention to the English language, and intended to have composed a large treatise on the structure and present state of it. But dropping the scheme in another situation, I lately gave such parts of my collection as I had made no use of to Mr. Herbert Croft of Oxford, on his communicating to me his design of compiling a Dictionary and Grammar of our language.

The academy at Warrington was instituted when I was at Needham, and Mr. Clark knowing the attention that I had given to the learned languages when I was at Daventry, had then joined with Dr. Benson and Dr. Taylor in recommending me as tutor in the languages. But Mr. (afterward Dr.) Aikin, whose qualifications were superior to mine, was justly preferred to me. However, on the death of Dr. Taylor, and the advancement of Mr. Aikin to be tutor in divinity, I was invited to succeed him. This I accepted, though my school promised to be more gainful to me. But my employment at Warrington would be more liberal, and less painful. It was also a means of extending my connections. But, as I told the persons who brought me the invitation, viz. Mr. Seddon and Mr. Holland of Bolton, I should have preferred the office of teaching the mathematics and natural philosophy, for which I had at that time a great predilection.

My removal to Warrington was in September, 1761, after a residence of just three years at Nantwich. In this new situation I continued six years, and in the second year I married a daughter of Mr. Isaac Wilkinson, an Ironmaster near Wrexham in Wales, with whose family I had became acquainted in consequence of having the youngest son, William, at my school at Nantwich. This proved a very suitable and happy connection, my wife being a woman of an excellent understanding, much improved by reading, of great fortitude and strength of mind, and of a temper in the highest degree affectionate and generous; feeling strongly for others, and little for herself. Also, greatly excelling in every thing relating to household affairs, she entirely relieved me of all concern of that kind, which allowed me to give all my time to the prosecution of my studies, and the other duties of my station. And though, in consequence of her father becoming impoverished, and wholly dependent on his children, in the latter part of his life, I had little fortune with her, I unexpectedly found a great resource in her two brothers, who had become wealthy, especially the elder of them. At Warrington I had a daughter, Sarah, who was afterwards married to Mr. William Finch of Heath-forge near Dudley.

Though at the time of my removal to Warrington I had no particular fondness for the studies relating to my profession then, I applied to them with great assiduity; and besides composing courses of Lectures on the theory of Language, and on Oratory and Criticism, on which my predecessor had lectured, I introduced lectures on history and general policy, on the laws and constitutions of England, and on the history of England. This I did in consequence of observing that, though most of our pupils were young men designed for situations in civil and active life, every article in the plan of their education was adapted to the learned professions.

In order to recommend such studies as I introduced, I composed an essay on a course of liberal education for civil and active life, with syllabuses of my three new courses of lectures; and Dr. Brown having just then published a plan of education, in which he recommended it to be undertaken by the state, I added some remarks on his treatise, shewing how inimical it was to liberty, and the natural rights of parents. This leading me to consider the subject of civil and political liberty, I published my thoughts on it, in an essay on government, which in a second edition I much enlarged, including in it what I wrote in answer to Dr. Balguy, on church authority, as well as my animadversions on Dr. Brown.

My Lectures on the theory of language and universal grammar were printed for the use of the students, but they were not published. Those on Oratory and Criticism I published when I was with Lord Shelburne, and those on History and general policy are now printed, and about to be published.[7]

Finding no public exercises at Warrington, I introduced them there, so that afterwards every Saturday the tutors, all the students, and often strangers, were assembled to hear English and Latin compositions, and sometimes to hear the delivery of speeches, and the exhibition of scenes in plays. It was my province to teach elocution, and also Logic, and Hebrew. The first of these I retained; but after a year or two I exchanged the two last articles with Dr. Aikin for the civil law, and one year I gave a course of lectures in anatomy.

With a view to lead the students to a facility in writing English, I encouraged them to write in verse. This I did not with any design to make them poets, but to give them a greater facility in writing prose, and this method I would recommend to all tutors. I was myself far from having any pretension to the character of a poet; but in the early part of my life I was a great versifier, and this, I believe, as well as my custom of writing after preachers, mentioned before, contributed to the ease with which I always wrote prose. Mrs. Barbauld has told me that it was the perusal of some verses of mine that first induced her to write any thing in verse, so that this country is in some measure indebted to me for one of the best poets it can boast of. Several of her first poems were written when she was in my house, on occasions that occurred while she was there.

It was while I was at Warrington that I published my Chart of Biography, though I had begun to construct it at Nantwich. Lord Willoughby of Parham, who lived in Lancashire, being pleased with the idea of it, I, with his consent, inscribed it to him; but he died before the publication of it: The Chart of History, corresponding to it, I drew up some time after at Leeds.

I was in this situation when, going to London,[8] and being introduced to Dr. Price, Mr. Canton, Dr. Watson, (the Physician,) and Dr. Franklin, I was led to attend to the subject of experimental philosophy more than I had done before; and having composed all the Lectures I had occasion to deliver and finding myself at liberty for any undertaking, I mentioned to Dr. Franklin an idea that had occurred to me of writing the history of discoveries in Electricity, which had been his favourite study. This I told him might be an useful work, and that I would willingly undertake it, provided I could be furnished with the books necessary for the purpose. This he readily undertook, and my other friends assisting him in it, I set about the work, without having the least idea of doing any thing more than writing a distinct and methodical account of all that had been done by others. Having, however, a pretty good machine, I was led, in the course of my writing the history, to endeavour to ascertain several facts which were disputed; and this led me by degrees into a large field of original experiments, in which I spared no expence that I could possibly furnish.

These experiments employed a great proportion of my leisure time; and yet before the complete expiration of the year in which I gave the plan of my work to Dr. Franklin, I sent him a copy of it in print. In the same year five hours of every day were employed in lectures, public or private, and one two months vacation I spent chiefly at Bristol, on a visit to my father-in-law.

This I do not mention as a subject of boasting. For many persons have done more in the same time; but as an answer to those who have objected to some of my later writings, as hasty performances. For none of my publications were better received than this History of Electricity, which was the most hasty of them all. However, whether my publications have taken up more or less time, I am confident that more would not have contributed to their perfection, in any essential particular; and about anything farther I have never been very solicitous. My object was not to acquire the character of a fine writer, but of an useful one. I can also truly say that gain was never the chief object of any of my publications. Several of them were written with the prospect of certain loss.

During the course of my electrical experiments in this year I kept up a constant correspondence with Dr. Franklin, and the rest of my philosophical friends in London; and my letters circulated among them all, as also every part of my History as it was transcribed. This correspondence would have made a considerable volume, and it took up much time; but it was of great use with respect to the accuracy of my experiments, and the perfection of my work.

After the publication of my Chart of Biography, Dr. Percival of Manchester, then a student at Edinburgh, procured me the title of Doctor of laws from that university; and not long after my new experiments in electricity were the means of introducing me into the Royal Society, with the recommendation of Dr. Franklin, Dr. Watson, Mr. Canton, and Dr. Price.

In the whole time of my being at Warrington I was singularly happy in the society of my fellow tutors,[9] and of Mr. Seddon, the minister of the place. We drank tea together every Saturday, and our conversation was equally instructive and pleasing. I often thought it not a little extraordinary, that four persons, who had no previous knowledge of each other, should have been brought to unite in conducting such a scheme as this, and all be zealous necessarians, as we were. We were likewise all Arians, and the only subject of much consequence on which we differed respected the doctrine of atonement, concerning which Dr. Aikin held some obscure notions. Accordingly, this was frequently the topic of our friendly conversations. The only Socinian in the neighbourhood was Mr. Seddon of Manchester; and we all wondered at him. But then we never entered into any particular examination of the subject.

Receiving some of the pupils into my own house, I was by this means led to form some valuable friendships, but especially with Mr. Samuel Vaughan, a friendship which has continued hitherto, has in a manner connected our families, and will, I doubt not, continue through life. The two eldest of his sons were boarded with me.

The tutors having sufficient society among themselves, we had not much acquaintance out of the academy. Sometimes, however, I made an excursion to the towns in the neighbourhood. At Liverpool I was always received by Mr. Bentley, afterwards partner with Mr. Wedgwood, a man of excellent taste, improved understanding, and a good disposition, but an unbeliever in christianity, which was therefore often the subject of our conversation. He was then a widower, and we generally, and contrary to my usual custom, sat up late. At Manchester I was always the guest of Mr. Potter, whose son Thomas was boarded with me. He was one of the worthiest men that ever lived. At Chowbent I was much acquainted with Mr. Mort, a man equally distinguished by his chearfulness and liberality of sentiment.

Of the ministers in the neighbourhood, I recollect with much satisfaction the interviews I had with Mr. Godwin of Gataker, Mr. Holland of Bolton, and Dr. Enfield of Liverpool, afterwards tutor at Warrington.

Though all the tutors in my time lived in the most perfect harmony, though we all exerted ourselves to the utmost, and there was no complaint of want of discipline, the academy did not flourish. There had been an unhappy difference between Dr. Taylor and the trustees, in consequence of which all his friends, who were numerous, were our enemies; and too many of the subscribers, being probably weary of the subscription, were willing to lay hold of any pretence for dropping it, and of justifying their conduct afterwards.

It is possible that in time we might have overcome the prejudices we laboured under, but there being no prospect of things being any better, and my wife having very bad health, on her account chiefly I wished for a removal, though nothing could be more agreeable to me at the time than the whole of my employment, and all the laborious part of it was over. The terms also on which we took boarders, viz. 15 £. per annum, and my salary being only 100 £. per annum with a house, it was not possible, even living with the greatest frugality, to make any provision for a family. I was there six years, most laboriously employed, for nothing more than a bare subsistence. I therefore listened to an invitation to take the charge of the congregation of Mill-hill chapel at Leeds, where I was pretty well known, and thither I removed in September 1767.

Though while I was at Warrington it was no part of my duty to preach, I had from choice continued the practice; and wishing to keep up the character of a dissenting minister, I chose to be ordained while I was there; and though I was far from having conquered my tendency to stammer, and probably never shall be able to do it effectually, I had, by taking much pains, improved my pronunciation some time before I left Nantwich; where for the two first years this impediment had increased so much, that I once informed the people, that I must give up the business of preaching, and confine myself to my school. However, by making a practice of reading very loud and very slow every day, I at length succeeded in getting in some measure the better of this defect, but I am still obliged occasionally to have recourse to the same expedient.

At Leeds I continued six years very happy with a liberal, friendly, and harmonious congregation, to whom my services (of which I was not sparing) were very acceptable. Here I had no unreasonable prejudices to contend with, so that I had full scope for every kind of exertion; and I can truly say that I always considered the office of a christian minister as the most honourable of any upon earth, and in the studies proper to it I always took the greatest pleasure.

In this situation I naturally resumed my application to speculative theology, which had occupied me at Needham, and which had been interrupted by the business of teaching at Nantwich and Warrington. By reading with care Dr. Lardner’s letter on the logos, I became what is called a Socinian soon after my settlement at Leeds; and after giving the closest attention to the subject, I have seen more and more reason to be satisfied with that opinion to this day, and likewise to be more impressed with the idea of its importance.

On reading Mr. Mann’s Dissertation on the times of the birth and death of Christ, I was convinced that he was right in his opinion of our Saviour’s ministry having continued little more than one year, and on this plan I drew out a Harmony of the gospels, the outline of which I first published in the Theological Repository, and afterwards separately and at large, both in Greek and English, with Notes, and an occasional Paraphrase. In the same work I published my Essay on the doctrine of Atonement, improved from the tract published by Dr. Lardner, and also my animadversions on the reasoning of the apostle Paul.

The plan of this Repository occurred to me on seeing some notes that Mr. Turner of Wakefield had drawn up on several passages of scripture, which I was concerned to think should be lost. He very much approved of my proposal of an occasional publication, for the purpose of preserving such original observations as could otherwise probably never see the light. Of this work I published three volumes while I was at Leeds, and he never failed to give me an article for every number of which they were composed.

Giving particular attention to the duties of my office, I wrote several tracts for the use of my congregation, as two Catechisms, an Address to masters of families on the subject of family prayer, a discourse on the Lord’s Supper, and on Church discipline, and Institutes of Natural and Revealed religion. Here I formed three classes of Catechumens, and took great pleasure in instructing them in the principles of religion. In this respect I hope my example has been of use in other congregations.

The first of my controversial treatises was written here in reply to some angry remarks on my discourse on the Lord’s Supper by Mr. Venn, a clergyman in the neighbourhood. I also wrote remarks on Dr. Balguy’s sermon on Church authority, and on some paragraphs in Judge Blackstone’s Commentaries relating to the dissenters. To the two former no reply was made; but to the last the judge replied in a small pamphlet; on which I addressed a letter to him in the St. James’s Chronicle. This controversy led me to print another pamphlet, entitled The Principles and Conduct of the Dissenters with respect to the civil and ecclesiastical constitution of this country. With the encouragement of Dr. Price and Dr. Kippis, I also wrote an Address to Protestant Dissenters as such; but without my name. Several of these pamphlets having been animadverted upon by an anonymous acquaintance, who thought I had laid too much stress on the principles of the Dissenters, I wrote a defence of my conduct in Letters addressed to him.

The methodists being very numerous in Leeds, and many of the lower sort of my own hearers listening to them, I wrote an Appeal to the serious professors of Christianity, an Illustration of particular texts, and republished the Trial of Elwall, all in the cheapest manner possible. Those small tracts had a great effect in establishing my hearers in liberal principles of religion, and in a short time had a far more extensive influence than I could have imagined. By this time more than thirty thousand copies of the Appeal have been dispersed.

Besides these theoretical and controversial pieces, I wrote while I was at Leeds my Essay on Government mentioned before, my English Grammar enlarged, a familiar introduction to the study of electricity, a treatise on perspective, and my Chart of History, and also some anonymous pieces in favour of civil liberty during the persecution of Mr. Wilkes, the principal of which was An Address to Dissenters on the subject of the difference with America, which I wrote at the request of Dr. Franklin, and Dr. Fothergil.

But nothing of a nature foreign to the duties of my profession engaged my attention while I was at Leeds so much as the prosecution of my experiments relating to electricity, and especially the doctrine of air. The last I was led into in consequence of inhabiting a house adjoining to a public brewery, where I at first amused myself with making experiments on the fixed air which I found ready made in the process of fermentation. When I removed from that house, I was under the necessity of making the fixed air for myself; and one experiment leading to another, as I have distinctly and faithfully noted in my various publications on the subject, I by degrees contrived a convenient apparatus for the purpose, but of the cheapest kind.

When I began these experiments I knew very little of chemistry, and had in a manner no idea on the subject before I attended a course of chemical lectures delivered in the academy at Warrington by Dr. Turner[10] of Liverpool. But I have often thought that upon the whole, this circumstance was no disadvantage to me; as in this situation I was led to devise an apparatus, and processes of my own, adapted to my peculiar views. Whereas, if I had been previously accustomed to the usual chemical processes, I should not have so easily thought of any other; and without new modes of operation I should hardly have discovered any thing materially new.[11]

My first publication on the subject of air was in 1772. It was a small pamphlet, on the method of impregnating water with fixed air; which being immediately translated into French, excited a great degree of attention to the subject, and this was much increased by the publication of my first paper of experiments in a large article of the Philosophical Transactions the year following, for which I received the gold medal of the society. My method of impregnating water with fixed air was considered at a meeting of the College of Physicians, before whom I made the experiments, and by them it was recommended to the Lords of the Admiral (by whom they had been summoned for the purpose) as likely to be of use in the sea scurvy.

The only person in Leeds who gave much attention to my experiments was Mr. Hay, a surgeon. He was a zealous methodist, and wrote answers to some of my theological tracts; but we always conversed with the greatest freedom on philosophical subjects, without mentioning any thing relating to theology. When I left Leeds, he begged of me the earthen trough in which I had made all my experiments on air while I was there. It was such an one as is there commonly used for washing linnen.

Having succeeded so well in the History of Electricity, I was induced to undertake the history of all the brandies of experimental philosophy; and at Leeds I gave out proposals for that purpose, and published the History of discoveries relating to vision light and colours. This work, also, I believe I executed to general satisfaction, and being an undertaking of great expence, I was under the necessity of publishing it by subscription. The sale, however, was not such as to encourage me to proceed with a work of so much labour and expence; so that after purchasing a great number of books, to enable me to finish my undertaking, I was obliged to abandon it, and to apply wholly to original experiments.[12]

In writing the History of discoveries relating to vision, I was much assisted by Mr. Michell, the discoverer of the method of making artificial magnets. Living at Thornhill, not very far from Leeds, I frequently visited him, and was very happy in his society, as I also was in that of Mr. Smeaton, who lived still nearer to me. He made me a present of his excellent air pump, which I constantly use to this day. Having strongly recommended his construction of this instrument, it is now generally used; whereas before that hardly any had been made during the twenty years which had elapsed after the account that he had given of it in the Philosophical Transactions.

I was also instrumental in reviving the use of large electrical machines, and batteries, in electricity, the generality of electrical machines being little more than play things at the time that I began my experiments. The first very large electrical machine was made by Mr. Nairne in consequence of a request made to me by the Grand Duke of Tuscany, to get him the best machine that we could make in England. This, and another that he made for Mr. Vaughan, were constituted on a plan of my own. But afterwards Mr. Nairne made large machines on a more simple and improved construction; and in consideration of the service which I had rendered him, he made me a present of a pretty large machine of the same kind.

The review of my history of electricity by Mr. Bewley, who was acquainted with Mr. Michell, was the means of opening a correspondence between us, which was the source of much satisfaction to me as long as he lived. I instantly communicated to him an account of every new experiment that I made, and, in return, was favoured with his remarks upon them. All that he published of his own were articles in the Appendixes to my volumes on air, all of which are ingenious and valuable. Always publishing in this manner, he used to call himself my satellite. There was a vein of pleasant wit and humour in all his correspondence, which added greatly to the value of it. His letters to me would have made several volumes, and mine to him still more. When he found himself dangerously ill, he made a point of paying me a visit before he died; and he made a journey from Norfolk to Birmingham, accompanied by Mrs. Bewley, for that purpose; and after spending about a week with me, he went to his friend Dr. Burney, and at his house he died.

While I was at Leeds a proposal was made to me to accompany Captain Cook in his second voyage to the south seas. As the terms were very advantageous, I consented to it, and the heads of my congregation had agreed to keep an assistant to supply my place during my absence. But Mr. Banks informed me that I was objected to by some clergymen in the board of longitude, who had the direction of this business, on account of my religious principles; and presently after I heard that Dr. Forster, a person far better qualified for the purpose, had got the appointment. As I had barely acquiesced in the proposal, this was no disappointment to me, and I was much better employed at home, even with respect to my philosophical pursuits. My knowledge of natural history was not sufficient for the undertaking; but at that time I should by application have been able to supply my deficiency, though now I am sensible I could not do it.

At Leeds I was particularly happy in my intercourse with Mr. Turner of Wakefield, and occasionally, with Mr. Cappe of York, and Mr. Graham of Halifax. And here it was that, in consequence of a visit which in company with Mr. Turner I made to the Archdeacon Blackburne at Richmond (with whom I had kept up a correspondence from the time that his son was under my care at Warrington) I first met with Mr. Lindsey, then of Catterick, and a correspondence and intimacy commenced, which has been the source of more real satisfaction to me than any other circumstance in my whole life. He soon discovered to me that he was uneasy in his situation, and had thoughts of quitting it. At first I was not forward to encourage him in it, but rather advised him to make what alteration he thought proper in the offices of the church, and leave it to his superiors to dismiss him if they chose. But his better judgment, and greater fortitude, led him to give up all connexion with the established church of his own accord.

This took place about the time of my leaving Leeds, and it was not until long after this that I was apprized of all the difficulties he had to struggle with before he could accomplish his purpose. But the opposition made to it by his nearest friends, and those who might have been expected to approve of the step that he took, and to have endeavoured to make it easy to him, was one of the greatest. Notwithstanding this he left Catterick, where he had lived in affluence idolized by his parish, and went to London without any certain prospect; where he lived in two rooms of a ground floor, until by the assistance of his friends, he was able to pay for the use of the upper apartments, which the state of his health rendered necessary. In this humble situation have I passed some of the most pleasing hours of my life, when, in consequence of living with Lord Shelburne, I spent my winters in London.

On this occasion it was that my intimacy with Mr. Lindsey was much improved, and an entire concurrence in every thing that we thought to be for the interest of christianity gave fresh warmth to our friendship. To his society I owe much of my zeal for the doctrine of the divine unity, for which he made so great sacrifices, and in the defence of which he so much distinguished himself, so as to occasion a new æra in the history of religion in this country.

As we became more intimate, confiding in his better taste and judgment, and also in that of Mrs. Lindsey, a woman of the same spirit and views, and in all respects a help meet for him, I never chose to publish any thing of moment relating to Theology without consulting him; and hardly ever ventured to insert any thing that they disapproved, being sensible that my disposition led to precipitancy, to which their coolness was a seasonable check.

At Leeds began my intercourse with Mr. Lee of Lincoln’s Inn. He was a native of the place, and exactly one week older than myself. At that time he was particularly connected with the congregation, and before he was married spent his vacations with us. His friendship was a source of much greater satisfaction and advantage to me after I came to reside in London, and especially at the time of my leaving Lord Shelburne, when my prospects wore rather a cloudy aspect.

When I visited London, during my residence at Leeds, commenced my particular friendship for Dr. Price, to whom I had been introduced several years before by Dr. Benson; our first interview having been at Mr. Brownsword’s at Newington, where they were members of a small literary society, in which they read various compositions. At that time Dr. Benson read a paper which afterwards made a section in his Life of Christ. For the most amiable simplicity of character, equalled only by that of Mr. Lindsey, a truly christian spirit, disinterested patriotism, and true candour, no man in my opinion ever exceeded Dr. Price. His candour will appear the more extraordinary, considering his warm attachments to the theological sentiments which he embraced in very early life. I shall ever reflect upon our friendship as a circumstance highly honourable, as it was a source of peculiar satisfaction, to me.

I had two sons born to me at Leeds, Joseph and William, and though I was very happy there, I was tempted to leave it after continuing there six years, to go into the family of the Earl of Shelburne, now the Marquis of Lansdowne; he stipulating to give me 250 £. per annum, a house to live in, and a certainty for life in case of his death, or of my separation from him; whereas at Leeds my salary was only one hundred guineas per annum, and a house, which was not quite sufficient for the subsistence of my family, without a possibility of making a provision for them after my death.

I had been recommended to Lord Shelburne by Dr. Price, as a person qualified to be a literary companion to him. In this situation, my family being at Calne in Wiltshire, near to his Lordship’s seat at Bowood, I continued seven years, spending the summer with my family, and a great part of the winter in his Lordship’s house in London. My office was nominally that of librarian, but I had little employment as such, besides arranging his books, taking a catalogue of them, and of his manuscripts, which were numerous, and making an index to his collection of private papers. In fact I was with him as a friend, and the second year made with him the tour of Flanders, Holland, and Germany, as far as Strasburgh; and after spending a month at Paris, returned to England. This was in the year 1774.

This little excursion made me more sensible than I should otherwise have been of the benefit of foreign travel, even without the advantage of much conversation with foreigners. The very sight of new countries, new buildings, new customs, &c. and the very hearing of an unintelligible new language, gives new ideas, and tends to enlarge the mind. To me this little time was extremely pleasing, especially as I saw every thing to the greatest advantage, and without any anxiety or trouble, and had an opportunity of seeing and conversing with every person of eminence wherever we came; the political characters by his Lordship’s connections, and the literary ones by my own. I was soon, however, tired of Paris, and chose to spend my evenings at the hotel, in company with a few literary friends. Fortunately for me, Mr. Magellan[13] being at Paris, at the same time, spent most of the evenings with me; and as I chose to return before his Lordship, he accompanied me to London, and made the journey very pleasing to me; he being used to the country, the language, and the manners of it, which I was not. He had seen much of the world, and his conversation during our journey was particularly interesting to me. Indeed, in London, both before and after this time, I always found him very friendly, especially in every thing that related to my philosophical pursuits.

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]

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]