A true and solid ally of our country at a critical period was Dr.
Price, dissenting clergyman, metaphysician, political writer, and
mathematician, who was born in Wales, 23d February, 1723, and died in
London, 19th April, 1791.
His earliest labors were “A Review of the Principal Questions and
Difficulties in Morals,” by which he was recognized as a metaphysician,
and “Observations on Reversionary Payments,” by which he was recognized
as an authority on a large class of financial questions. At the same
time his sermons were regarded as excellent. Amidst these various
labors he was moved to enlist as a pamphleteer in defence of the
American Colonies. This service, prompted by a generous devotion to
just principles, awakened grateful sentiments on both sides of the
ocean.
The Aldermen and Common Council of London marked their sympathy by
voting him the freedom of the city in a gold box of fifty pounds value.
The American Congress sent him a different testimonial, officially
communicated to him, being a solemn resolution declaring “the desire of
Congress to consider him a citizen of the United States, and to receive
his assistance in regulating their finances.”[501] In reply, under
date of 18th January, 1779, while declining the invitation, he offered
“assurances that Dr. Price feels the warmest gratitude for the notice
taken of him, and that he looks to the American States as _now_ the
hope and likely _soon_ to become the refuge of mankind.”[502] Franklin
and Adams contracted with him relations of friendship. The former,
under date of 6th February, 1780, wrote him: “Your writings, after all
the abuse you and they have met with, begin to make serious impressions
on those who at first rejected the counsels you gave”;[503] and 24th
October, 1788, he wrote to another: “Remember me affectionately to good
Dr. Price.”[504] The latter, in correspondence many years afterwards,
recorded the intimacy he enjoyed with Dr. Price, “at his own house, at
my house, and at the houses and tables of many friends.”[505]
The first of his American tracts was in 1776, being “Observations on
the Nature of Civil Liberty, the Principles of Government, and the
Justice and Policy of the War with America.” The sale of sixty thousand
copies in a few months shows the extensive acceptance of the work.
The general principles so clearly exhibited are invoked for America.
Occasionally the philosopher becomes prophet, as when he predicts the
growth of population:--
“They are now but little short of half our number. To this
number they have grown, from a small body of original settlers,
by a very rapid increase. The probability is that they will go
on to increase, and that in fifty or sixty years they will be
_double our number, and form a mighty empire, consisting of a
variety of States, all equal or superior to ourselves in all
the arts and accomplishments which give dignity and happiness
to human life_.”[506]
Nothing less than “a vast continent” seems to him the sphere of this
remarkable development, and he revolts at the idea of this being held
“at the discretion of a handful of people on the other side of the
Atlantic.”[507] In the measures which brought on the war he saw “the
hand of Providence _working to bring about some great ends_.”[508] And
the vast continent was to be dedicated to Liberty. The excellent man
saw even the end of Slavery. Speaking of “the negroes of the Southern
Colonies,” he said that they “probably will now either soon become
extinct or _have their condition changed into that of freemen_.”[509]
Years and battle intervened before this precious result.
This production was followed in 1777 by “Additional Observations on
the Nature and Value of Civil Liberty, and the War with America,”--to
which was added “Observations on Public Loans, the National Debt, and
the Debts and Resources of France.” In all this variety of topics, his
concern for America breaks forth in the inquiry, “Must not humanity
shudder at such a war?”[510] And he sees untold loss to England, which,
with the Colonies, “might be the greatest and happiest nation that ever
existed”; but without them “we are no more a people; … our existence
depends on keeping them.”[511] This patriotic gloom is checked by
another vision:--
“These measures have, in all probability, hastened that
disruption of the New from the Old World, _which will begin a
new era in the annals of mankind_, and produce a revolution
more important, perhaps, than any that has happened in human
affairs.”[512]
Thus was American Independence heralded, and its influence foretold.
Constantly sympathizing with America, and impressed by the magnitude of
the issue, his soul found another utterance, in 1778, in what he called
“The General Introduction and Supplement to the Two Tracts on Civil
Liberty, the War with America, and the Finances of the Kingdom.” Here
again he sees a vision:--
“A great people, likely to be formed, in spite of all our
efforts, into free communities, under governments which have no
religious tests and establishments. A new era in future annals,
and a new opening in human affairs, beginning, among the
descendants of Englishmen, in a new world. _A rising empire,
extended over an immense continent, without bishops, without
nobles, and without kings._”[513]
After the recognition of Independence and the establishment of peace,
Dr. Price appeared with another tract: “Observations on the Importance
of the American Revolution and the Means of making it a Benefit to the
World.” This was in 1784. And here he repeated the exultation of an
earlier day:--
“With heartfelt satisfaction I see the revolution in favor
of universal liberty which has taken place in America,--_a
revolution which opens a new prospect in human affairs_, and
begins a new era in the history of mankind.… Perhaps I do not
go too far, when I say, that, next to the introduction of
Christianity among mankind, the American Revolution may prove
the most important step in the progressive course of human
improvement.”[514]
Thus announcing the grandeur of the epoch, he states that it “may
produce a general diffusion of the principles of humanity,” and may
lead mankind to see and know “that all legitimate government consists
in the dominion of _equal laws_, made with common consent,” which
is another expression of the primal truth of the Declaration of
Independence. Then, referring to the “community or confederacy” of
States, he says, “I can almost imagine that it is not impossible but
that by such means _universal peace_ may be produced, and all war
excluded from the world”; and he asks, “Why may we not hope to see this
begun in America?”[515] May America be true to this aspiration! There
is also a longing for Equality, and a warning against Slavery, with
the ejaculation, in harmony with earlier words, “Let the United States
continue forever what it is now their glory to be, a confederation of
States, prosperous and happy, _without lords, without bishops, and
without kings_.”[516] In the midst of the bloody conflict this vision
had appeared, and he had sought to make it a reality.
His true friendship for our country and his devotion to humanity,
with the modesty of his nature, appear in a letter to Franklin, 12th
July, 1784, communicating a copy of the last production. After saying
that “it is intended entirely for America,” the excellent counsellor
proceeds:--
“I hope the United States will forgive my presumption in
supposing myself qualified to advise them.… The consciousness
which I have that it is well intended, and that my address
to them is the effusion of a heart that wishes to serve the
best interests of society, helps to reconcile me to myself
in this instance, and it will, I hope, engage the candor of
others.”[517]
The same sentiments which proved his sympathies with our country
reappeared with fresh fires at the outbreak of the French Revolution,
arousing, in opposition, the immortal eloquence of Burke. A discourse
“On the Love of our Country,” preached at the Old Jewry, 4th November,
1789, in commemoration of the English Revolution, with friendly glances
at what was then passing across the Channel, prompted the “Reflections
on the Revolution in France.” The personal denunciation which is the
beginning of that remarkable performance is the perpetual witness to
the position of the preacher, whose prophetic soul did not hesitate to
accept the French Revolution side by side with ours in glory and in
promise.