We have fulfilled our promise to state fully our reasons for publishing these selections; but full as this Preface is, we have been tempted, more than once, to make it a vehicle for answering some current misrepresentations of the day. We have abstained with difficulty; and shall conclude, by stating, as a summary, that the work will be published in weekly numbers, which, at the end of four weeks, may be had in parts, and, at the end of three months, in volumes; that, according to our present calculations, the volumes will be altogether six in number; and that a full index will conclude the publication.
John M. Cobbett,
James P. Cobbett.
London,
1st November, 1835.
OBSERVATIONS ON PRIESTLEY’S EMIGRATION.
Note by the Editors.—Mr. Cobbett went to France in March 1792; remained at the little village of Tilq, near St. Omers, till the 9th of August in that year, when he set out on his way to Paris, meaning to remain there during the winter. He had reached Abbeville on the 11th, and there heard of the dethronement of the King and the massacre of his guards, and could not but foresee such troubles as a man would not like to encounter, especially in company with a newly-married wife. He changed his route towards Havre-de-Grace, in order to get on ship-board to go to America, and reached it on the 15th. He travelled in a calèche, and, as the people were at every town looking out for “aristocrats” they stopped him so frequently, and the police examined all things so scrupulously, making him read all his papers in French to them, that he did not reach Havre till the 16th. He remained there a fortnight, which brings him to the 1st September, the day on which the general massacre began, of which he had heard some account from the captain of a vessel which quitted Havre later than the one in which he was, but which came up with, and spoke her on the passage. He landed in Philadelphia in the end of Oct. 1792, and went to Wilmington on the Delaware, where he found a number of French emigrants, who were greatly in want of a teacher of English, and as he was well able, he was soon in great request and had as many scholars as he could attend to. Partly from his own experience, and partly from the information derived from them, he formed his opinions on the revolution and the actors in it; but he did not put them into print till the arrival of Dr. Priestley, who, in his answers to addresses that were presented to him from political and other societies, put forth some observations against the English form of government. Then he published the following pamphlet.
When the arrival of Doctor Priestley in the United States was first announced Ref 003, I looked upon his emigration (like the proposed retreat of Cowley to his imaginary Paradise, the Summer Islands) as no more than the effect of that weakness, that delusive caprice, which too often accompanies the decline of life, and which is apt, by a change of place, to flatter age with a renovation of faculties, and a return of departed genius. Viewing him as a man that sought repose, my heart welcomed him to the shores of peace, and wished him what he certainly ought to have wished himself, a quiet obscurity. But his answers to the addresses of the Democratic and other Societies at New York, place him in quite a different light, and subject him to the animadversions of a public, among whom they have been industriously propagated.
No man has a right to pry into his neighbour’s private concerns; and the opinions of every man are his private concerns, while he keeps them so; that is to say, while they are confined to himself, his family, and particular friends; but when he makes those opinions public, when he once attempts to make converts, whether it be in religion, politics, or any thing else; when he once comes forward as a candidate for public admiration, esteem, or compassion, his opinions, his principles, his motives, every action of his life, public or private, become the fair subject of public discussion. On this principle, which the Doctor ought to be the last among mankind to controvert, it is easy to perceive that these observations need no apology.
His answers to the addresses of the New York Societies are evidently calculated to mislead and deceive the people of the United States. He there endeavours to impose himself on them for a sufferer in the cause of liberty; and makes a canting profession of moderation, in direct contradiction to the conduct of his whole life.
He says he hopes to find here “that protection from violence which laws and government promise in all countries, but which he has not found in his own.” He certainly must suppose that no European intelligence ever reaches this side of the Atlantic, or that the inhabitants of these countries are too dull to comprehend the sublime events that mark his life and character. Perhaps I shall show him that it is not the people of England alone who know how to estimate the merit of Doctor Priestley.
Let us examine his claims to our compassion; let us see whether his charge against the laws and government of his country be just or not.
On the 14th of July 1791, an unruly mob assembled in the town of Birmingham, set fire to his house and burnt it, together with all it contained. This is the subject of his complaint, and the pretended cause of his emigration. The fact is not denied; but in the relation of facts, circumstances must not be forgotten. To judge of the Doctor’s charge against his country, we must take a retrospective view of his conduct, and of the circumstances that led to the destruction of his property.
It is about twelve years since he began to be distinguished among the dissenters from the established church of England. He preached up a kind of deism Ref 004 which nobody understood, and which it was thought the Doctor understood full as well as his neighbours. This doctrine afterwards assumed the name of Unitarianism, and the religieux of the order were called, or rather they called themselves, Unitarians. The sect never rose into consequence; and the founder had the mortification of seeing his darling Unitarianism growing quite out of date with himself, when the French revolution came, and gave them both a short respite from eternal oblivion.
Those who know any thing of the English Dissenters, know that they always introduce their political claims and projects under the mask of religion. The Doctor was one of those who entertained hopes of bringing about a revolution in England upon the French plan; and for this purpose he found it would be very convenient for him to be at the head of a religious sect. Unitarianism was now revived, and the society held regular meetings at Birmingham. In the inflammatory discourses called sermons, delivered at these meetings, the English constitution was first openly attacked. Here it was that the Doctor beat his “drum ecclesiastic,” to raise recruits in the cause of rebellion. The press soon swarmed with publications expressive of his principles. The revolutionists began to form societies all over the kingdom, between which a mode of communication was established, in perfect conformity to that of the Jacobin clubs in France.
Nothing was neglected by this branch of the Parisian propagande to excite the people to a general insurrection. Inflammatory hand-bills, advertisements, federation dinners, toasts, sermons, prayers; in short, every trick that religious or political duplicity could suggest, was played off to destroy a constitution which has borne the test and attracted the admiration of ages; and to establish in its place a new system, fabricated by themselves.
The