John Winthrop, Little Speech on
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(spelling modernized)
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 (said 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 stamped 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 crosses 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 embraces 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.