The Trial of Henry Vane, Part 21 – Part 23
Concerning Government.
He that gives up his Will to the Rule and Government of another, becomes ſubject to that other. Men that are born equal, come to be made ſubject two wayes; either, by the free giving up of themſelves to others, or by others violent aſſuming and exerciſing power over them, becauſe they are ſtrangers, as Nimrod the mighty hunter of men, ſerved his fellow mortals.
Government is either Royal, or Seignioral and Tyrannical, as the Turks. 'Tis then properly Royal, be it adminiſtred by one, by many, or by all their Repreſentatives, when he or they that have Soveraign Power, obey the Laws of Nature, preſerve the natural Liberty and propriety of the Goods and Perſons of the Subjects, which no reaſonable men, acted by ſound judgement, will ever abſolutely give away, but ſecure their right in, and power over, by fundamental Contracts and Agreements with their Governors.
Abſolute Soveraignty is a perpetual power over all, without any reſtraint, limitations or conditions put upon the Soveraign. This conſiſts in a power of giving Laws to all in general, and to every one in particular, without the conſent or gift of any others, and requiring univerſal and undiſpenſable obedience to all his Commands, under juſt penalties. This Soveraignty is proper onelyonly to the higheſt Being, not at all to Creatures, though where the Government is Deſpotical and Seignioral, it is aſſumed and exerciſed.
But Government Royal, is that which is conſonant to the immutable Laws of Nature and Dictates of right Reaſon, which require a conſervation of the Subjects Liberty, and Propriety in their goods and perſons, as well as the preſervation and upholding of Empire and Authority in the Prince, and find out the Medium, through the mutual Agreements of Soveraign and Subjects, for both to conſiſt.
In Quarrels between Subjects and Soveraigns, about the Subjects Liberty and the Kings Prerogative, 'tis ſeldom ſeen, but the Error lies on the Soveraign's part, who is apt to be flattered into the preſumptuous exerciſe of ſuch an abſolute Soveraignty and Legiſlative Dominion over them, as becomes no creature, and exceeds all the bounds of that Contract he made with them, at his Inauguration.
All juſt Power and Authority is from God, and by virtue of his Ordinance and Inſtitution. He therefore that reſiſteth the Power, reſiſteth the Ordinance of God. But all contrarient actings againſt the Prince, are not to be accounted a reſiſting of the Power; eſpecially, when the whole State is concerned, and the buſineſs is managed by publick Truſtees, called and authorized by Law, as Conſervers of the State, and Defenders of the publick Liberties and Lawes thereof. In ſuch a publick capacity, to ſtand in the gap, when a Breach is made, and hinder any charge or attempt that would ruinate the State, is Duty. In ſuch caſe, they ought to withſtand and hinder the violent proceedings of any, either by way of Juſtice in a Legal tryal, or by force. For the Prince is not Maſter of the State, but onelyonly a Guardian and Defender thereof, from injuries and evil. Yet theſe affaires, for redreſs of Grievances, in caſe of Princes failers, belong not to all, but to the Tutors and Maintainers of the State, or thoſe that are intereſted therein; as Electors in Elective States, and in Hereditary States, the States General and Repreſentative Body of the Kingdom, according to the tenor of their fundamental Laws. In this caſe it is generally acknowledged lawful, to reſiſt a Tyrant.
Under the croſs Accidents, iſſuing from ſuch Conteſts, to which man is ſubject through others arbitrary Domination, he may carry himſelf well, two wayes.
1. By a ſtrong and vigorous reſiſtance thereof, to the laſt, for diverting or blunting the point of it, ſo as either to eſcape or force it.
2. The other way, and that perhaps the ſureſt, is to take and receive theſe Accidents at the worſt, let them prove what they will, though to the loſs of Life and all that's dear to him in this World. To reſolve within himſelf to bear them ſweetly and patiently, and peaceably to attend whatever ſhall happen, without tormenting himſelf about it, or looſing the calmneſs and ſerenity of his mind in going about to hinder or prevent it. He that takes the firſt courſe, labours to eſcape; he that takes the latter is content rather to ſuffer. This many times proves the better bargain. 'Tis poſſible to incur greater inconveniency and loſs in pleading and contending, than in looſing, or in flying for ſafety, than in ſuffering.
Concerning Friendſhip.
Perfect friendſhip is a very plain and univerſal complication or enfolding of two Soules in one, ſo, that the Conjunction is moſt intimate and inſeparable. They can no more be divided; nor would they, if they might.
Secondly, It is very free, being built upon the pure choice and liberty of the Will, without any other obligation or forreign motive.
Thirdly, Without any exception of things, goods, honours, judgements, thoughts, wills, Life.
Marriage it ſelf is ſome reſemblance of this divine knot, as ſaith the Apoſtle, who from thence mounts in his contemplation to the great myſterie of this kind between Chriſt and his Church. Abraham is called, the friend of God.
Concerning Enemies.
In reference to our Enemies we muſt take care, not to meditate Revenge. Yet in ſome ſenſe we may account it an excellent and worthy revenge, to ſlight the worſt they can do, whereby we take away the pleaſure which they think to have, in vexing us. We muſt in ſuffering Injuries, have reſpect to our ſelves and to him that offends us. Touching our ſelves, we muſt take heed, that we do nothing unworthy or unbecoming us, that may give the enemy advantage againſt us. As to him that offends us, we ſhould be wiſe as Serpents to wave his aſſault, till our hour is come, and we can gain and conquer by dying.
It is a weakneſs of mind not to know how to contemn an offence. An honeſt man is not ſubject to Injury. He is inviolable and unmoveable. Inviolable, not ſo much that he cannot be beaten; but, that being beaten, he doth neither receive wound nor hurt. We can receive no evil but of our ſelves. We may therefore always ſay with Socrates, My enemies may put me to death, but they ſhall never enforce me to do that which I ought not.
Evils themſelves, through the wiſe over-ruling Providence of God, have good fruits and effects. The World would be extinguiſhed and periſh, if it were not changed, ſhaken and diſcompoſed, by a variety and an interchangable courſe of things, wiſely ordered by God, the beſt Phyſitian. This ought to ſatisfie every honeſt and reaſonable mind, and make it joyfully ſubmit to the worſt of changes, how ſtrange and wonderful ſoever they may ſeem, ſince they are the works of God and Nature, and that which is a loſs in one reſpect, is a gain in another.
Let not a wiſe man diſdain or ill reſent any thing that ſhall happen to him. Let him know thoſe things that ſeem hurtful to him in particular, pertain to the preſervation of the whole Univerſe, and are of the nature of thoſe things, that finiſh and fill up the courſe and office of this World.