“The diversity of new scenes and situations, which so many growing states must necessarily pass through, may introduce changes in the fluctuating opinions and manners of men which we can form no conception of. And not only the gracious disposition of Providence, but the visible preparation of causes, seems to indicate strong tendencies towards a general improvement.”[429]
To a spirit so elevated the obligations of duty are the same for nations as for individuals, and he nobly vindicates the duty of the Christian preacher “to point out the laws of justice and equity which must ultimately regulate the happiness of states as well as of individuals,” and which he declares “are no other than those benevolent Christian morals which it is the province of this Society to teach, transferred from the duties of private life to the administration of public affairs.”[430] Then again he declares amazement, in which all but hardened politicians will unite, at seeing “how slowly in all countries the principles of natural justice, which are so evidently necessary in private life, have been admitted into the administration of public affairs.” And, in the same spirit, he announces:—
“A time, I doubt not, will come, in the progressive improvement of human affairs, when the checks and restraints we lay on the industry of our fellow-subjects and the jealousies we conceive at their prosperity will be considered as the effects of a mistaken policy, prejudicial to all parties, but chiefly to ourselves.”[431]
Then, after presenting it as “a noble effort of virtuous ambition … to make our country great and powerful and rich, not by force or fraud, but by justice, friendship, and humanity,” this remarkable sermon concludes with calling attention to “the plain good rules so often repeated to us in Scripture,” which “lie before the eyes of men like medicinal herbs in the open field.”[432]
In the course of his remarks, the preacher lets drop words often quoted since, and doubtless considered much in conversation with Franklin. After setting forth that the Colonies had “been trusted in a good measure with the entire management of their affairs,” he proceeds to say: “And the success they have met with ought to be to us an ever-memorable proof that the true art of government consists in not governing too much.”[433]
In similar spirit the good Bishop came to the defence of Massachusetts, in the crisis which followed the nullification of the Tea-Tax,—as witness an able pamphlet, printed in 1774, entitled “A Speech intended to have been spoken on the Bill for altering the Charters of the Colony of Massachusetts Bay.” In this most vigorous production, reported by Franklin as “a masterpiece of eloquence,”[434] where he pleads for reconciliation, after announcing that England had drawn from the Colonies, by commerce, “more clear profit than Spain has drawn from all its mines,”[435] he says: “Let them continue to enjoy the liberty our fathers gave them. Gave them, did I say? They are coheirs of liberty with ourselves; and their portion of the inheritance has been much better looked after than ours.”[436] Then again: “My Lords, I look upon North America as the only great nursery of freemen now left upon the face of the earth.”[437] And yet once more: “But whatever may be our future fate, the greatest glory that attends this country, a greater than any other nation ever acquired, is to have formed and nursed up to such a state of happiness those Colonies whom we are now so eager to butcher.”[438] Thanks, perpetual thanks, to the good friend who stood so well by our country in its beginning, and discerned so clearly its exalted future!
DEAN TUCKER, 1774.
In contrast with Shipley was his contemporary, Josiah Tucker, also of the Church, who was born 1712, and died 4th November, 1799.
The contrast is more curious, when it is considered that Tucker, like Shipley, was for the peaceful separation of the Colonies from the mother country; but the former was biting and cynical, while the latter was sympathetic and kind. The former sent forth a succession of criticisms as from the tub of Diogenes, while the latter, with genial power, vindicated America and predicted its future. The former was a carping censor and enemy of Franklin; the latter, his loving friend.