1645
I suppose something may be expected from me upon this charge that is
befallen me, which moves me to speak now to you; yet I intend not to
intermeddle in the proceedings of the court, or with any of the
persons concerned therein. Only I bless God that I see an issue of
this troublesome business. I also acknowledge the justice of the
court, and, for mine own part, I am well satisfied, I was publicly
charged, and I am publicly and legally acquitted, which is all I did
expect or desire. And though this be sufficient for my justification
before men, yet not so before the God who hath seen so much amiss in
my dispensations (and even in this affair) as calls me to be
humble. For to be publicly and criminally charged in this court is
matter of humiliation (and I desire to make a right use of it),
notwithstanding I be thus acquitted. If her father had spit in her
face (saith the Lord, concerning Miriam), should she not have been
ashamed seven days? Shame had lien upon her, whatever the occasion had
been. I am unwilling to stay you from your urgent affairs, yet give me
leave (upon this special occasion) to speak a little more to this
assembly. It may be of some good use to inform and rectify the
judgments of some of the people, and may prevent such distempers as
have arisen amongst us.
The great questions that have troubled the country are about the
authority of the magistrates and the liberty of the people. It is
yourselves who have called us to this office, and, being called by
you, we have our authority from God, in stampt upon it, the contempt
and violation whereof hath been vindicated with examples of divine
vengeance. I entreat you to consider that, when you choose
magistrates, you take them from among yourselves, men subject to like
passions as you are. Therefore, when you see infirmities in us, you
should reflect upon your own, and that would make you bear the more
with us, and not be severe censurers of the failings of your
magistrates, when you have continual experience of the like
infirmities in yourselves and others. We account him a good servant
who breaks not his covenant. The covenant between you and us is the
oath you have taken of us, which is to this purpose, that we shall
govern you and judge your causes by the rules of God's laws and our
own, according to our best skill. When you agree with a workman to
build you a ship or house, etc., he undertakes as well for his skill
as for his faithfulness; for it is his profession, and you pay him for
both. But, when you call one to be a magistrate, he doth not profess
nor undertake to have sufficient skill for that office, nor can you
furnish him with gifts, etc., therefore you must run the hazard of his
skill and ability. But if he fail in faithfulness, which by his oath
he is bound unto, that he must answer for. If it fall out that the
case be clear to common apprehension, and the rule clear also, if he
transgress here, the error is not in the skill, but in the evil of the
will: it must be required of him. But if the case be doubtful, or the
rule doubtful, to men of such understanding and parts as your
magistrates are, if your magistrates should err here, yourselves must
bear it.
For the other point concerning liberty, I observe a great mistake in
the country about that. There is a twofold liberty, natural (I mean as
our nature is now corrupt) and civil or federal. The first is common
to man with beasts and other creatures. By this, man as he stands in
relation to man simply, hath liberty to do what he lists: it is a
liberty to evil as well as to good. This liberty is incompatible and
inconsistent with authority, and cannot endure the least restraint of
the most just authority. The exercise and maintaining of this liberty
makes men grow more evil, and in time to be worse than brute beasts:
omnes sumus licentia deteriores. This is that great enemy of truth and
peace, that wild beast, which all the ordinances of God are bent
against, to restrain and subdue it. The other kind of liberty I call
civil or federal; it may also be termed moral, in reference to the
covenant between God and man, in the moral law, and the politic
covenants and constitutions, amongst men themselves. This liberty is
the proper end and object of authority, and cannot subsist without it;
and it is a liberty to that only which is good, just, and honest. This
liberty you are to stand for, with the hazard (not only of your goods,
but) of your lives, if need be. Whatsoever crosseth this is not
authority, but a distemper thereof.
This liberty is maintained and exercised in a way of subjection to
authority; it is of the woman's own choice makes such a man her
husband; yet, being so chosen, he is her lord, and she is to be
subject to him, yet in a way of liberty, not of bondage; and a true
wife accounts her subjection her honor and freedom, and would not
think her condition safe and free but in her subjection to her
husband's authority. Such is the liberty of the church under the
authority of Christ, her kind and husband; his yoke is so easy and
sweet to her as a bride's ornaments; any time, she is at no rest in
her spirit until she takes it up again; and whether her lord smiles
upon her, and embraceth her in his arms, or whether he frowns, or
rebukes, or smites her, she apprehends the sweetness of his love in
all, and is refreshed, supported, and instructed by every such
dispensation of his authority over her. On the other side, ye know who
they are that complain of this yoke and say, let us break their bands,
etc., we will not have this man to rule over us. Even so, brethren, it
will be between you and your magistrates. If you stand for your
natural corrupt liberties, and will do what is good in your own eyes,
you will not endure the least weight of authority, but will murmur,
and oppose, and be always striving to shake off that yoke; but if you
will be satisfied to enjoy such civil and lawful liberties, such as
Christ allows you, then will you quietly and cheerfully submit unto
that authority which is set over you, in all the administrations of
it, for your good. Wherein, if we fail at any time, we hope we shall
be willing (by God's assistance) to hearken to good advice from any of
you, or in any other way of God; so shall your liberties be preserved,
in upholding the honor and power of authority amongst you.
