Among all creatures contayned within the circle of the earth , that which we call man , is the chiefest and of most reputation . For he alone , of all other liuing thinges of what nature so euer , is made not onely an inhabitant and Citizen of the world , but also a Lorde and Prince therein . Which authoritie , honour and greatnesse , from God the supreame gouernour of heauen and earth is giuen , who hath also vouchsafed to receiue him , as it were a companion in the gouerment of this vniuersall Citie common to God and men , adorning him with diuine vnderstanding , to the end that through his godly reason and councell , this worldly Empyre , might be wisely , holily and iustly gouerned . The cause of this societie betwixt GOD and men , proceedeth from reason , which beeing perfect , doth make men like vnto God , and seeme as it were mortall Gods : whereof may be conceiued , that betwixt God and men , some affinitie , aliance or kinred remaineth . Notwithstanding , without the presence of God , no reason is good and perfect , for the diuine seedes beeing sowen in mens bodies , so much thereof as happeneth into the handes of good till-men , doth bring forth fruite according to him that did sowe them : but of the rest beeing handled by euill husbandry , doth ( like vnto corne sowen in barren soyle ) become br●mbles , and within short space decay and die . Man therefore knowing himselfe , and conceiuing that within him all things are diuine , shall be perswaded that his minde and reason doth represent an holy Image , and must therefore continually indeuour to doe and imagine thinges worthie so heauenly a grace . Thus beeing made of God his societie , and reputed of his race and progenie , it must needs be , that in the gouernment of this world we haue from him The science of gouernment proceedeth from God . him the authoritie of rule and commaunding . Sith then he is the author and director , and that our beeing proceedeth from him as the creator of all thinges ; euery councell , lawe , and ordinance is at his handes to be required , to the ende that this diuine worlde may be knowen and gouerned not by men , but the will , wisedome , and prouidence of God . For as brute beastes cannot without a heardman , of other beastes be gouerned ▪ Euen so men by men , without the guiding of GOD ▪ cannot be ruled . For if it so happen , that any man doth take in ▪ hande to gouerne without GOD , that is to say , without his diuine will , wisedome and knowledge : It must needs be that euery commonweale so gouerned , and the life of euery priuate Citizen therein , shall become vnhappy and miserable . For in vaine it were to studie the welfare of any state , if God be not the defendour and keeper thereof . It may then be conceyued ; that all vertue and wisedome of man proceedeth from God , which was the cause that our auncestors in times past , were wont to dedicate publique temples to vertue , faith , concord , wisedome , and peace . But are the Councels of gouermente to be asked of God ? or ought all requestes and prayers , aswell for small as greate graces , ascende vnto his heauenly hearing ? Yea surely . So that our suite and prayers doe not discente form reason . Good lawes therefore are obtayned at Gods handes by intercession of wise men , and not by holding vppe the handes of fooles , or be their lowde cries , or prostrating their bodies vppon the earth . For God is onely present with wise men , and as Ouidius saith well . Est Deus in 〈◊〉 agitante calescimus illo Spiritus hic sacrae lumina mentis habet .

The wisedome of GOD doth enter and possesse their mindes , Wherein a wise man is like vnto god and as they doe honour it , so dooth it honour them , whereby they are made ( as it were ) Gods . Without GOD no good or wise man liueth : For hee onelye is prouidente , politique , and full of councell . The wise man by his vertue resembleth the likenesse of God , which proceedeth of perfect reason . It behooueth vs therefore , ( not as some men teach ) onely to be men , and vnderstand things humaine and mortall , but also if possiblie it may bee , excell all mortalitie , The best thing in man is reason . and liue according to that parte which is in vs moste excellente . But what is that which in man is moste excellente ? surelye reason , by meane whereof wee knowe God , vse vertue , imbrace good and eschewe euill . This is that which maketh men perfect , wise , valiant and iust . Thus it appeareth , that through diuine reason the worlde is gouerned by man . It shall therefore behooue him in all his proceedings of gouerment , to follow the direction thereof , and as of a diuine Oracle in all his councels , lawes & cogitations , to pray for the grace and assistance of the almighty , wherby he shal gouern all things wisely , godly & iustly . For as the reason in God is the law most supreame : So the reason of a wise man being perfect may be called God or law . In respect wherof the Lacedemonians called those men Gods , whom for wisedome & iustice they thought to excell all others . And as such a one Homer describeth Hector , saying . Non hominis certe mortalis filius ille Esse videtur , sed di●● semine natus .

Who so therefore obeyeth reason , and by her in all his wordes and workes is gouerned , ought be reputed as a God among men . He onely for King , Prince and Ruler of the vniuersall worlde is to be accounted . And finally he knoweth what is to be done , what to be thought , what to be determined , and what proceedeth from diuine reason and councell . Nowe for as much as this Prince and Gouernour shall liue in the societie and company of men , which societie consisteth partly in the vniuersall conuersation of the whole world , and partly of priuate Cities : It behooueth him for preseruation of the common society and loue among men , that he indeuour the whole force of his capacitie , reason , and councell , to gaine the good will and fauour of Publike gouerment to be considered in two sortes . men . We will therefore commit vnto his charge two diuers countries , or common weales , to be gouerned . The one is that which containeth both God and men , not confined within the boundes of Africa , Asia , or Europa , but is by the course of the Sunne , described . The other is , the place where our mortall condition hath appointed our birth and beeing , as Greece , Italie , Germanie , Fraunce , Spayne , Polonia , or such like . To●●hing gouernment of common weales : It shall behoue the gouernour with reason and vnderstanding , to comprehend the order and nature aswell of the vniuersall world , which the Latines doe cal maiorem mundum , as of the other wherein we haue our life and aboade : which they likewise doe name maiorem mundum . For whensoeuer the minde hath shaken of the bondage of bodie , it presently recouereth the perfect nature thereof , performing the true offices ; embracing these thinges which bee good , and reiecting the ●uill , It loueth vertue , and loatheth vice , it suppresseth lust , and commaundeth it selfe . What Empyre or gouernment can be said or thought more deuine or godly ? Moreouer , when the minde hath discouered the nature of heauen , earth , seas , with euery other thing , and knoweth whereof they be made , what beginnings , cause , and ende they haue , what is the disposition of Starres , what is the reason of the sunnes rising and going downe , what mooueth the Moone , what is the destruction of all thinges , what the nature of Elementes , of liuing creatures , and the vertue of herbes , when all these thinges ( I say ) be knowne , and God the supreame gouernour of all , well neere comprehended , the possessor of such wisedome and knowledge of nature , shall he not deseruinglie be accounted a Citizen and dweller of any towne or place , or rather a Prince of the worlde vniuersall ? Socrates beeing asked of what countrie he was , answered , A man of the worlde ; imagining himselfe to bee , not onely a Citizen and inhabitante , but also as it were a The world a Citie common to all creatures . Prince vniuersall . What doth La●rtius reporte of Diogenis other , then he was such a one . This Citie yeeldeth no obedience to Tyrants , nor is subiect to lawes inuented by men , nor can be inuironed with walles , but is contayned within the vniuersall circle , with motion and order naturall , as it were by lawe certaine and euerlasting , constantlye gouerned within walles made of Elementes . The Citizens of this towne , are by a name diuine called Philosophers , commaunded onelye by themselues , bearing aboute them mindes inuincible , and armed against the force of all misfortune . Such Princes no force of enemies can depose , no violence of armes remooue , nor furie of fyre disturbe , for they be alwaies inuincible , valiant , happy , and free from feares and daungers .

When King Demetrius the sonne of Antigonus had surprised Megara , in which Citie S●ilpho the Philosopher liued , he caused him to be brought to his presence , and asked what had beene taken from him , offering restitution of all his losses . Whereunto S●ilpho answered , that hee neuer had seene anye man that coulde offer violence to Philosophie , much lesse take the same from him that was thereof possessed , imagining himselfe to be onely owner of such riches , accounting the rest of his goods to be no more his , then the enemies that besieged Megara . But seeing the science of Philosophie consisteth Philosophy of two sortes . partlie in contemplation , and partlye in action , it must needes bee that the skill of gouernment , doth also consiste vppon two . Those that apply themselues to contemplation , doe onely labour to attaine the knoweledge of trueth , and not desiring , to proceede further , stay their imaginations wholye in considering by what meanes the world might bee guided with the raines of wisedome . This sorte of men were wonte to delight in priuate and solitarie life , carelesse of authoritie , house , or famelie , as Homer doth describe them . From which rest or rather idlenesse , we ought first by desire to perswade them , and that not suffising , by inforcement to drawe them to action of gouernmente , which is the seconde parte of ciuill duetie . For the knowledge Contemplation without action improfitable . and contemplation of nature prooueth improfitable , if no action therof doe followe , which appeareth in the preseruation of all commodities belonging to men . Who is there so studious in naturall knoweledge , that beeing informed , his friendes , his neighboures , his kinsfolkes , and countrye shall perish without his presente helpe , but will preferre the safetie of them , before the contemplation of all the Starres , Elementes and worlde vniuersall ? We therefore doe exhorte all wise men to action , and recommend vnto them the commonweale , not that common weale containing all the world , & is bounded by the perambulation of the Sunn , but that which is subiect to ordinances and lawes , and composed of the congregation and societie of men : hoping that through them ( possessed Philosophers men most fit to gouerne commenweales . of diuine knowledge ) this worldlie gouernmente may with more wisedome and iustice bee directed . The contemplation of thinges diuine doe teach and informe the minde of a wise man , and hee beeing accustomed , to the cogitations of heauenlye reason , wisedome and lawe , doth become as it were an other GOD . Solon indued with such knowledge , gouerned the Athenians . Lycurgus the Lacedemonians , and Parmenides the Eleati .

The like lawes and ordinances Lycis the Pythagorian inuented for Epaminundas , Plato for Dion , Aristotle for Alexander the greate , Anoxagoras for Pericles , Pythagoras for the Princes of Italie , and Agrippa for the Emperour Octauianus . Which examples haue mooued manye writers to affirme , that those commonweales were moste happye where Philosophers gouerned , or where the gouernours were accompanyed and councelled by Philosophers . Cato that moste excellente Senator , for the loue hee bare vnto wisedome , intertained Athenodorus ; Vlysses ( as Homer sayeth ) embraced Caritus . Pirrhus esteemed Artemius . Traian desired Plutarchus , and Scipio was councelled by Panetius : A man ( as Plutarch writeth ) learned in all sciences both good and euill . But if this diuiue knowledge doe happe vnto any man , that delighteth only Phiosohy in , priuate men improfitable in rest and idlenes , not indeuouring to do other then lurke at home , as it were within the compasse of a magicall circle , stretching himself in the sunn , accompanied only with staffe & wallet ; careles of all action & desire to doe good to others ▪ surely such wisdome proueth to no purpose , and with himselfe in shorte space vtterly perisheth . Where contrariwise , if the same be possessed by any Prince or person disposing himselfe to the affaires of gouernment , hee becommeth thereby diuine , noble , wise , and prouident . But happilie some man may demaunde what common weale that is which shoulde bee committed to this wiseman or Diuine Philosopher ? which doubte doth not arise from the name of What a commonweale is . common ▪ weale , being a certaine order among the inhabitants abiding in one cytie , but of the diuersitie and difference of the common weales . The gouerment of commonweales diuers . For as mens manners , delightes and estates bee diuers , so also is the gouernment of common weales manifould . And though the end of euery of them is but one thinge , that is to say , good , or wel beeing , which consisteth in the felicitie of men , and euery state doth labour to attaine , yet are the meanes of aspiring to that happines diuers , and so consequently lawes and customes of sondry sortes are by them vsed . For who so shall conferre the lawes of Hipp●d●mus framed for the Miletians ▪ with those of Mi●●s made for the Candians , or will compare the ordinances of ●ic●rg●s with the decrees of Solon , the one writing the gouernment of the Lacedemonians , the other of the Athenians ▪ shall easily conceiue their lawes to be most diuers , their Magistrates vnlike , and the forme of their states farre discrepant . The seauen wife men also ( Thales except who refused to intermedle in the common weale , ) brought in sundry exercises , sundrie lawes , and sundry gouernments according to the qualitie of the peoples capacitie , and their owne fancies , & by sundry orders and ●ses did execute them . Which varietie of gouerments , haue ministred matter of much controuersy & contrarietie of opinions . In so much as the learned men both in our vniuersities & forraine schooles , haue presumed to dispute how many sortes of common-weales , there are , and which of them ought deseruinglie , to be most● commended and imbra●●ds Plato and Aristotle in that matter do seeme to haue excelled all others . For they with great iudgement , and respect to the nature of men and the Regions of the world ; haue learnedlie allotted lawes and gouerments agreable with the disposition and humor of the places ! Following therefore the opinion of these Philosophers , we The deuision of common-weales . will first frame three sortes of common weales . The first is called Monarchia , the second Aristocratia , and the third Democratia . The Latines haue named them R●gnum , Optimatum principatus , and Popular is resp●●● ▪ God by his heauenly prouidence hath appointed , that the powers of mans minde shoulde rest in three sundry partes of his bodie ; seeming thereby to represent three Idaeas or formes of commonweales , appointing reason as King to haue his abiding in the heade & hiest part , as onely Lorde and Prince to commaund all . The second part as vigilant and readie to obey , hee hath placed neere vnto it in the breaste , making the same as a companion and helper vnto the heade . Plato calleth it vis irascendi , and affectuum sedes . The thirde resembling a multitude , witlesse , frowarde , and full of sensuall desires , hee hath harboured beneath the hearte , secluded farre from both the other . In these parts of our soule ( as in an image ) wee may beholde three formes of commonweales . The highest hath the place of king , as destined and appoynted to commaunde all , the seconde though in place inferiour , yet in quality is of no lesse regarde , beeing well obeyed . For where reason ruleth without the guarde and ayde of the affections , all actions are weake and Reason without the affections , feable without force . Euen so a Senate not assisted by reason , which partlie as Captayne , and partly as Soldiour in all actions and consultations is vsed , becommeth fearefull and effeminate . Aristotle hath therefore deuided the power of reason , making one parte absolute and standing vppon it selfe ▪ the other as it were depending and seruing , like vnto a sonne that obeyeth his Father . Which Titus Liuius hath well expressed in setting forth the error of Minutius in his vnaduised fight against Hanibal , which Fabius doth reprehend in these wordes . O souldiours , ( quoth hee ) I haue often hearde that who so can by himselfe rightly iudge , is to be moste honoured ▪ next vnto him are they that obey the good aduise of others . But hee that can neyther councell himselfe , nor knoweth howe to followe an other mans aduise , is of all others , of least wisedome and capacitie . As touching the Optimatie , it hath not onely the force of reason , but in all actions is helped and incouraged by the affections , as the Poets haue written . Non hic ●ine numine diuum , furit .

The thirde parte of mans minde resembleth a popular gouerment : wherein the multitude hath authoritie to heare all matters , and determine all lawes , many contentions and discordes doe there ensue , like vnto the nature of men licentions and proane to lust , containing such life Common-weales resembled to priuate families . as accordeth with reason and vertue . Aristotle doth also write , that the image of commonweales , may be found in priuate families . For the authoritie of the father ouer his children , may be likened to principalitie : because the children are the fathers charge . He alone must prouide for them all , and their faultes are by him rather chastised then seuerely punished . In like manner ought a good king to behaue himselfe towarde his subiectes . Therefore Iupiter the God of Gods and men , is by Homer called Father . The husbandes authoritie ouer his wife may be compared to the Optimatie . For the husband ought to gouerne his wife according to iustice , and commaunde her to doe thinges honest . The populer state is likened to brotherly societie . For they ought to liue in equality , differing onely in the degrees of age . But as the Father that vseth his children wickedly , cruelly and vnnaturally , is reputed a tyrant and no father : Euen so a king that studieth for priuate commodity oppressing his subiectes , contemning his lawes , and liuing dishonorably , doth lose the name of a King and is called a Tyrante . Also a husband and wife liuing in discorde , eyther through negligence or wilfulnesse reiecting the care of their children and householde , doe thereby abuse their authoritie and become vnworthy the name of naturall parentes . In like manner brethren disagreeing and quarrelling , neglecting the common profite , and giuing By euill gouerment , common-weales are chaunged . themselues to slouth or lasciuious life , are not to be accounted brethren . Thus it appeareth that through the default and imperfection of gouernours , true commonweales be conuerted into false and contrarie gouerments . The Monarchie or kingdome , becommeth a Tyrannie . The Optimatie , is reduced vnder the authoritie of a fewe . The popular common weale is conuerted into plebeiall insolencie . Pollicie ( which the Graecians call Politeia , and is by Plato and Aristotle sometimes called Respublica popularis , ) may be referred to all kindes of commonweales well gouerned , because that worde is vniuersall and includeth all ciuill gouernment . Plato addeth a seuenth kinde of gouernment , The opinion of Plato touching kinges . that is to witt , A King subiect to his lawes ▪ making a Monarchie of two sortes , and consequently framing two Kinges , the one bounde and confined , the other free and not restrayned to anie lawe . This is the opinion of Plato touching Monarchie . The power & authoritie ( saith he ) of one Prince gouerning with good lawes , is among the sixe kindes of commonweales , the best and most perfect . But such gouerment being without lawes , is heauy , & hard to those that liue therin ▪ Yet if the other states be also without lawes , that is the best , the seuenth except . For a King gouerning in that sorte , is of all other gouernours to be obeyed and honoured as a GOD among men . The diuersitie of commonweals doth not proceed from fortune , nor the disposition of the heauens , but euery gouernment is framed according to the mindes of Euery gouerment ought be framed according to the men , and place . men , their wits and education . Also the varietie not onely of mens inclinations , but also the nature of commonweales is made diuers , through the diuersitie of countries , their climate and beeing . What shall I say of sedicions , warre , and factions ? for they oftimes doe vtterly subuert commonweales , or chaunge them into states contrariwise gouerned . Such is the condition of worldly thinges , that mischance standeth next to good fortune , and vice is mixed with vertue ▪ so as with facilitie men fall from good into euill . Sometimes it also happeneth , that common-weales well framed , through euill ministers are eyther extinguished , or altered into other formes of gouerment . Hereof it commeth that kingdomes become Tyranies ; Optimaties are made the gouerment of a fewe , and populer states are conuerted into licentious liberty , and from that , brought backe vnto Tyranie . Plato writeth that the change of common-weales is fatall , through disposition of the heauens and planets . The variations of states doe also otherwhiles proceede from the varietie of What sorts of men are fit for euerye kinde of commonweales . mens mindes and order of life . For in some state there be many rich men , in others many poore , in others plentie of noble men , soldiers and ploughmen , in others plenty of merchants , craftes men and artificers . Then whensoeuer the number of merchants , artifizants and ploughmen doe surmount the rest , that state most commonly beeommeth popular : But where rich men are most plentifull , there groweth the gouerment of a fewe great men . Where the most part of Citizens be good men , wise and vertuous , that state is apt to be gouerned as an Optimatie . There are three thinges ( as Aristotle thinketh ) which contende for the gouernment , Libertie , Riches , and Vertue . For nobilitie , ( which holdeth the fourth place ) is companion both to vertue and riches , because the equall mixture of rich and poore men , is called a popular state . A faction onely of rich men ▪ is named the gouerment of a fewe , and the consent of all three , that is to say , free men , rich men , and good men , is accounted an Optimatie . Such a one was the Carthagenian commonweale for riche men , good men , and noble men , were therein equally esteemed . Thus haue wee discouered all kinde of common weales , which either by mans experience haue beene founde , or by the industry of law makers or Philosophers coulde bee deuised ; but which of them is most perfect and excellent , cannot ( as hath before beene saide ) easilie be determined . For there is no man that preferreth and praiseth not the state wherein he What people doe most willingly obey the king . was borne and bredde . Some more willingly doe liue in kingdomes then any other state , who are chiefely such men as are naturallie apt to honour those , that be virtuous and fitte for action . The Cappadocians hauing many ages liued vnder kinges ( whose rase was extinguished ) were offred by the Romaines , to haue their state conuerted into popular libertie , but they refused it . Then the Romaines appointed Ariobarsanes their friende to bee King of Cappadocia . The contrary course was followed by the Athenians , for they affecting a popular state , would neither consent to be gouerned by one nor many . Yea some there are that doe most allowe the Tyranical gouernment , as in oulde time the Siculi , whose state was alwaies accustomed to tyrants , and so are The people of Asia naturally seruile . well neere all the people of Asia , who being by nature seruile , are euen till this age subiect to tyrannicall gouernment . Such as are fittest to be ciuilly gouerned , are men accustomed to honest riches and glory for their vertuous enterprises in warre . For they not forgetting the The best common weale is , where the people be best ordered . condition of their gouernment , are content by turnes aswell to obey as commaunde . But let vs nowe discourse of the best common weales . Whosoeuer shall take in hande to speake thereof , it behoueth him first to vnderstande what is the best kinde and order of life . For being therof ignorant , a perfect commonweale cannot be conceiued . It standeth him also vpon to vnderstand , by what meanes men be brought to good order of liueing . For the state is alwaies like vnto the men that liue therein , but which kinde of life ought bee accounted best the Philosophers haue not by consent determined . The Stoicks , the Peripatetickes & the Epicures doe diuerslie iudge of that matter , and into diuers sectes and opinions haue deuided the worlde . But our intent is to concurre with the Perepatetickes , because their scholes haue brought fourth men of most perfection , and to their virtues they haue ioyned the vse of externall thinges , wherewith the felicitie of man is not onelie ornified , but also perfected . Wee therefore accounte their preceptes to bee most profitable , aswell for men as common weales . The Stoicks louing austeritie of life , doe grounde their felicitie vppon vertue onlie , which we mislike not , so as therewith they consent , that to the vse of vertue men haue neede of externall goods , which both nature and fortune haue made for vse of man , to the ende he might become the more happy , better and perfect . For seeing that felicitie of man , is numbred among thinges of perfection , and that thing is onely perfect , which wanteth nothing : surely whosoeuer desireth to be happy , must of force be furnished fully , so as his felicitie may be absolute and without want . It behoueth him therefore to be wise , iust , temperate , valiant , rich , honourable , The felicitie of man whe●in it consisteth . comely , healthie and strong . And sith the happinesse of mans life consisteth in his felicitie , and that he is made of bodie and minde , it is necessarie that he be no lesse happy in minde , then in bodie : For beeing in any of them infortunate or disabled , he cannot be called perfectly happie . Moreouer if all good things doe tende to mans felicitie , it is requisite to haue of them abundance , which whosoeuer hath , must vnderstand , that onely for himselfe he was not borne , but ( as Cicero saith ) his country , his friendes , his kinsfolke and aliance doe claime their share in the fruites of his felicitie , because to euery of them , if he will be thought happye , it behooueth him to giue part , not onely of his treasure of minde , as iustice and wisedome , but also of all other thinges bestowed on him for the vse and life of man . The liberall man needeth money to performe the actions of liberality , and the iust man therewith must reward , and make satisfaction . The valiantman requireth force and powre , to be therby inabled to execute somewhat worthy his vertue . The temperate man asketh authoritie and liberty , wherby he might shew himselfe to be such a one . The Mans life of three sortes . Philosophers affirme , that there are three sortes of life . The first consisteth in action , the second in contemplation , and the thirde in pleasure , which beeing exercised in lustes and licentiousnes , is beastly and proper to men of basest condition . That which resteth in action ▪ vnlesse it be also accompanied with wisedome and vertue , proueth improfitable , and is subiect to great vices and imperfections . That which is imployed in contemplation , not beieng ioyned with some action , becommeth vaine and without effect . For as men that earnestly behold the brightnes of the sunne , with the vehement heat and light thereof are made blinde : Euen so the minde of man continually wrought with imagimations & speculation of hie mysteries , doth become dull , heauy and languishing . Who so therefore desireth to liue vertuously and happely , must participate both of the ciuill and philosophicall liues , which are action and contemplation . The mixture of which two , doth make man to be like vnto GOD , blessed and fortunate . For hee that vseth his minde to the cogitation of thinges diuine , is thereby made moste acceptable to GOD , who doth greatelye esteeme of those men , that liue according to the spirite and reason ; because it appeareth thereby , that they labour to bee like vnto him , who is also a spirite , and thinges of one nature doe willinglye conioyne in loue . They that vnto speculation doe adde honest action , may also bee called diuine and happye . Reason the most precious gift . There is nothing more apparante , then that GOD among manie other graces , hath giuen reason vnto men , as a gifte most singular , to the ende that through vertue thereof , hee may beholde the nature of all thinges aswell coelestiall as terrestriall , and therewith honour reuerence and loue him . Who so therefore beeing mindefull of GOD and natures benefites , doth well employe this heauenlie gifte of reason , and both in action and contemplation , imitate the eternall GOD , doth thereby become as his childe , and is holden as a God among men . Contrariwise , such as doe forget nature and humanitie , delighting onelye in sensualitie , neclecting or vtterlye forsaking reason , are accounted to haue of men nothing but the face and name : because the true and proper nature of man , is in them wanting .

Why some are free , and others borne to bondage . Heereof proceedeth the diuersitie of men , that through the exercise of reason and vertue , some are borne free , noble , wise and fitt to gouerne : others slaues , rusticall , and witlesse , destined to seruitude and bondage . Euerye societie of men doth also willinglie obeye Diuersitie of mens natures the wisest , aduauncing them to offices and honours with greate respecte and reuerence . Plato writeth that God in the creation of mens natures hath taken such order , as in the generation of those that are apte to gouerne , hee hath mixed golde ; To them that are destined to assiste the gouernours , hee hath put siluer ; And with the nature of Plowe-men and Artizanes , Brasse and Iron is compounded . Which similitude , Aristotle doth applye to the manners , vertues , and capacities of men . For albeit that euerie man naturally desireth his children might resemble himselfe : Yet doth it often happen , that of golde commeth siluer , and of siluer some mettell of other nature . God hath therefore commaunded Princes to vndestande the nature of their children , to the ende tha● they , whose disposition is like vnto Iron , should be conuerted to gold , or that prouing impossible , he hath willed the gouerment shoulde be to others allotted . It hath beene also oraculously prophycied , that those Cities which are gouerned with Brasse and Iron , shoulde perish and come to confusion . Xenocrates appointeth the first parte of mans life to the exercise of vertue , the second to good health , the third to honest pleasure , How mans life is imployed . and the fourth to the gathering of riches iustly . As without vertue mans life is vile , so is it without health , weake and feeble : For the minde shut vp within a sickly bodie , doth languish and become disable to performe his owne duetie . All men therefore through force of good lawes , ought be trained vnto happy life , for by such meanes , common-weales become good and blessed . Let vs nowe consider with which of these three states first remembred , the diuine and happy life doth best agree , which beeing knowen , the face and forme of a perfect common-weale What things are chiefly considered in the election of kinges . is easily discerned . To the election of kinges men are induced , by their vertue , and beholding their egregious actes . For whensoeuer we see a man to excell in those thinges , wee accounte him as a God among men , and forthwith consent to make him king , following the common prouerbe . Rexeris , sirecte facies . Because that gouerment is iust , where the gouernour is vertuous , commaunding himselfe , and ruling his subiectes , not as as Maister gouerneth his seruantes , but as a father ruleth his children . The Athenians ( as Demosthenes in his oration against Neaera writeth ) when Theseus had framed their commonweale , were wonte to choose some one of the vertuous number , and by holding vp their handes elected him Kinge . In olde time , the election of kinges was among all people holden a thing diuine and holy . Romulus after the sight of twelue Rauens , ( as Liuius sayeth ) or rather because the lightning had pearced his bodie , from the lefte to the right side ; ( as Dionisius writeth ) was by diuination chosen king , which was the respecte , that by lawe it was prouided , that no man shoulde take vppon him any magistracie or be made kinge , without diuination . In so much as that ordinance called Ius Auspiciorum was obeyed and religiouslye obserued . The authoritie of kinges hath euer beene accounted a thing diuine , for Homer The authoritie of kinges diuine . and Isocrates affirme , that hee who gouerneth alone , doth reprepresent a diuine maiesty . The kinges of Persia were honoured as Gods , and the people beleeued their authoritie to be the onelie defendour and mainteynour of the commonweale . The anciente Latines called their Kinges Indigetes , that is to saye , deified , ( as Eneas and Romulus were ) whose bodies after death coulde neuer be founde . The election of kinges , was in time paste proper to the moste vertuous people , vnto whome the gouernment of Tyrantes was odious . Yea the ancient lawe of God , doth as it were allowe , or rather commende Optimacy . the gouernment of one . An Optimatie consisteth of vertuous Citizens , who deserue commendation in respecte of vertue , because they gouerne the commonweale , as becommeth good men , in no Popular states . wise digressing from the rule and line of lawe . In popular commonweales all thinges be contrarilie handled : for libertie beeing the ende thereof , the state is ruled according to will , and popular furie , most commonly without vertue and reason . In such Cities men are called good , because they are profitable to the commonweale , not for that they are indued with honestie , which confisteth in action of vertue : So as vertue is measured , not by honestie , but by common profite and libertie . For popular iustice ( called Ius populare ) is , where the honours are giuen , not according to vertue of him that receiueth them , but the number of those that giue them , who thinke those thinges not to bee iust which by iustice ought be , but that which to the greatest number doth seeme iust , esteeming that also to be honourable , which by popular fame is accounted glorious . Therefore although in all sortes of commonweales the lawes of vertue are sometimes peruerted , yet doth the same most commonly happen in popular states . For if any good man liuing there , shall happen to mislike the plebeyall life , and doth labour by admonishing , reprehending , and correcting the Citizens , to reduce them to honesty and vertue , he is forthwith iudged an enemie to liberty , and by the law Ostracismo arested , and many times put to death . With this kind of persecution , many notable Citizens inhabiting the popular states of Graecia were afflicted , as Cymon , Aristides , Thucydides , Socrates , Themistocles , and Damon : also in Rome , Camillus and Scipio were in like manner handled . The fame of Aristides is of all posterity worthy to Aristides . be remembred ▪ he being a man singularly vertuous & wise , for his integrity of life & honest conuersation was with the assent of all men surnamed Iustus . At such time as the law Ostracismas was vsed in Athens , a certaine rude & rustical felow , bearing a scrol of paper in his hand hapned to mete him , & with great earnestnes required , that the name of Aristides might be therin written . Aristides much marueiling thereat , asked whether any man had euer beene by him iniured , no , ( quoth hee ) but I cannot in anye wise indure thy surname of Iustus . Cicero reporteth , that at such time as the Ephesi banished their Prince Hermodorus , they pronounced this sentence , Let none of vs excell an other , but if anye so doe , let him no longer heere dwell , but inhabite elsewhere . O moste straunge customes of popular commonweales ▪ Plato vseth that speach before of vs remembred , that no state doth continue , beeing gouerned with Iron or Brasse , that is to say , by foolish men , borne rather to obey then commaunde . For they after some fortunate successe of warre , taking vnto them loftie mindes , haue at hande tutors and popular Captaines to extoll and commende their vertue . Then after long hunger , allured with the sweete baite of glory ▪ they reiect the authoritie of their leaders and all wise men , taking the gouerment wholy into their owne handes , directing the same by their The originall causes of states popular . owne willes and discretion , which is the cause that such common-weales are not of long continuance . For through diuersitie of minds , those men become voyde of councell , and after much insolencie , contention , and faction , they yeelde their obedience eyther to a fewe , or some one mightie personage . So did the people of Athens which beeing author of the victorie by sea , against the Medians , puffed vp with pride of that fortune , stirred greate troubles and seditions in that state , and all good Citizens laboured in vaine to preuente that mischiefe . Also the originall of popular states , doth sometimes proceede of Rebellion attempted against the nobilitie : as it many times happened in Rome : when the people tooke armes against the Kings and Senate . Sometimes also the cause of such popular gouerment , proceedeth through good successe of some action enterprised by the people . Who taking vppon them the minde of Lordes , doe vsurpe the state , as did the Athenians when they had vanquished the Medians , and as the Romaines hauing ouerthrowne the Carthaginenses . The same also otherwhiles chanseth , when the people is made desperate , by tyrannie of their Prince and gouernours , for then by force of armes , or oppression of their king , they frame a forme of gouernment among themselues , which in our dayes the Swisseis haue done . A popular state established with good lawes is manie times gouerned iustlie and poletiquelye , but the same wanting lawes or consente of the people , doth not merite the name of a commonweale . Of the Oligarchia or Tyrannie I meane not to entreate , The vertue of euery people knowen by the lawes and gouerment . because such gouerment is in all respectes vniuste , contrarie to vertue and ciuill life . The excellencie of euerie people or commonweale , may be knowen by the gouermente , lawes and liberties thereof . For those people are accounted the beste , which within a good commonweale doe liue with iustice and libertye , and they deserue the more commendation , that doe continue the same with most constancie and longe preseuerance , which thinges are thought chiefly to appertaine , to the antiquity of men liuing in honour Lacedemonians . and nobilitie . The Lacedemonians are highly praised , for hauing continued seauen hundred years without any alteration of their customs , Venetians . their lawes , or their gouerment : But the Venetians haue in that respect deserued greater glory , because they , till these our daies , haue constantly liued in one forme of gouerment , by the space of a thousand years , or more . Thus haue we discoursed the diuers formes of commonweales , with the natures & disposition of men there liuing . Among them ( as easely appeareth ) the Principalitie and Optimatie are the best . This , for that therein most good men doe exercise the publique functions : and that , because the publique commoditie is preserued by one with generall consente of minde . So as if any doe excell the reste , to him the commonweale is committed . In these two states men doe liue best , because the order of them doth not onely preserue Cities , but also make the Citizens happie . Some men haue thought the moste perfect commonweale , should be tempered and framed of all the three estates . Which is the cause , that they preferre the Lacedemonian gouerment The forme of the Lacedemonian commonweale . being compounded of the nobilitie , ( which was the Senators ) of the authoritie of one , ( which was the King ) and of the people ( which were the Ephori . ) For they were alwaies chosen among the The Romane state . number of popular men . Polibius extolleth the Romane state , because it consisted of the King , the Nobilitie , and the people ; supposing that the king for feare of the people , coulde not become insolente , and the people durste not disobeye him , in respecte of the Senate . Which forme of commonweale was with good reason accounted most iust . For as perfect harmonie is compounded , of treble , meane , and base tewnes : euen so a good commonweale , and the surest agreement amongest men , is ( as Cicero saith ) made by mixture of the best , the meane , and the base people . We are also of opinion , that commonweale is perfect , which containeth good and vertuous ▪ subiectes , and is gouerned by a king , a Senate , and consent of the people ; wishing the King should obserue his lawes , and doe those A perfect commonweale . thinges which be honourable , and agreeable to the aduise of his councell . For the lawe is most perfect reason , whereunto whosoeuer obeyeth , doth seeme a God among men . Wee wish likewise , that all Councellors should be men of much vertue : for they being a meane betwixt the king and people , may the rather giue councell , by what meanes the state may be safely gouerned . The authoritie of Councellors The authority of Councellors . consisteth in consulting , iudging and commaunding . The king vseth these men as friendes and Councellors , imploying their vertue and aduise in matters of most difficulty , which is the cause that men say , the king hath many hands , many eyes , and many feete . Moreouer , for that it seemeth a thing rather diuine their humaine , that one man alone should gouerne the whole state , it is necessary to haue the aide of many others ; yet referring the determination to the king alone , all things are like to proceede well . But he that doth manage all matters without Councel , trusting only to his owne iudgement , is thought rather a selfe-liker , then a wise man . As therfore the aduise of Councellors is profitable in commonweales , where the resolution is reserued to the king only . So where the determination resteth in many , the same becommeth vnprofitable . For as a man hauing many seruantes , and commaunding somwhat to be done , euery one runneth , & yet nothing is done ; but committing his busines to one alone , findeth the same performed : So happeneth it in commonweales , where many haue authority , one trusting to another , they become careles , & the affaires of the commonweale receiue preiudice . The multitude of gouernours ' doth ( as experience teacheth ) proue vnprofitable , & therfore the prouerbe saith , Rex vnicus esto . And as the head , without perill of life , cannot be taken from the heart , so may not the king be remoued from his Councell , because such disiunction breedeth discord to the common The necessity of Councellors weale , and in the ende confusion and destruction may followe thereof . In euerye commonweale a Councell is of greate necessitie , for it giueth aduise , not onely to the king , but vnto the state also ; not vnlike vnto the vitall parte of mans soule , which being in the hearte , giueth life to that which is pertaker of Reason , & is placed in the head . The king also through aduise of the Senate doth more profitably directe the commonweale , because hee onely doth gouerne , although in gouernment hee vseth to be councelled . For as reason doth in all proceedinges thereof , employe the seruice of the sences : Yet is it that alone which determineth , and ought aboue the reste to bee honoured . A Prince therefore contente to be councelled , becommeth of all other men the wisest , because hee beareth aboute him a iudgemente perfecte and fullye furnished with the instructions and aduise of many . Thus doing , a Kinge shall well gouerne all things , not onelye through his owne opinion , which may many waies be deceiued , but also by the common aduise and councell of others , whereby his reason and iudgemente is brought to perfection . Of which two thinges who so euer is possessed , may deseruinglye bee thought a GOD among men . Euen as the hand deuided into many fingers , is thereby made strong and apte to laye holde of all things . So he that gouerneth with the assistance of Councellors and ministers , shall doe all thinges with better discretion and wisedome . For one man is not fitt to performe all actions . Alexander of Macedon with his small hande conquered greate enemies . Pyrhus excelled in choosing places of fortification . Haniball was often victorious , yet ignorant howe to vse the victorie . Philopemen was skilfull in the warres by sea . Cleon coulde manure landes and possessions . Cicero was an excellente Orator , Pompeius a Captayne , Cato a Councellor , and Scipio skilfull both in warre and peace . So were diuers others : for euerye man ( as saith the prouerbe ) is Roscius in his owne Orde popularis . facultie . Wee will , that the popular order or meane officers of this our commonweale ( who ought also to participate of the gouerment ) shall be chosen amongest the better and moste vertuous sorte of subiectes , wherein an Optimatie is resembled , for they are as a Seminarie of Councellors and other magistrates . Betwixt which two sortes of men , this is the onelye difference , that those which are placed in the soueraigne offices , beeing both for age and dignitie the worthier persons , shall be most esteemed and honoured . As for the rest of the people , it shall suffice , that they bee maintayned in ciuill life , and obedience of the Magistrates . For our meaning is not , that anye of the multitude , as Plowemen , Artizanes , and other persons of vile occupation shall aspyre vnto the offices , which oughte bee giuen vnto welthye Citizens , Gentlemen , and others of good education and wisedome . Moreouer , for so much as , all our discourse tendeth to describe a perfecte commonweale , which is that wherein the people doe liue happilye : and happinesse proceedeth of vertue , it behooueth that men beeing borne in that state shoulde bee capable of vertue , felicitie , and honestie . Wee maye not therefore permitte , that any Artizan , Merchant , or bondman shall exercise the gouerment , because their trade of life is vile , and voyde of Merchantes , Artizans , and seruants repulsed from gouerment . vertue . And albeit they are necessarie for the societie of men , yet in respect they bee occupyed in actions vnfitte for free men , they are not to bee admitted to gouerne the commonweale . Which was the reason that mooued Constantinus the Emperour to determine by lawe , that none of the base multitude , or mechanicall people shoulde beare office in the state , because it is presumed , that Cities were builded aswell for the habitation of wise and honest men , as persons of necessitie . Yet are not such men to be contemned or reputed miserable , for it were vniuste , and againste the vnitie of a commonweale , to depriue them of all honour and rewarde , beeing partakers of euerye burthen , and also of such condition as withoute them , the state cannot bee maintayned . It is therefore necessarie , that they doe participate of such offices as are fit for their callinges , and receiue rewardes accordinge to their qualitie . For as the noble and wealthie subiectes bee honoured in their vocation , so these hauing vertuouslye deserued , oughte to bee aduanced . Aristotle and Plato his Maister , doe affirme there are sixe thinges wherewith euerye Citie shoulde abounde , Six things in all states required . and that without them it cannot bee . The first is victuall or foode , the prouiding whereof belongeth to husbandmen and heardemen : The seconde is necessarye handie craftes , which is performed by the Artificers : The thirde is Armes to resiste forraine enemies and represse ciuill disorder . It is therefore expediente to haue Soldiours prepared , and exercised , to the ende that the commonweale may be defended from forraine inuasion , and conserued in liberty and in peace . Fourthly the state hath neede of money , both for ciuill and militarie vses . Fiftlie it requireth ministers of diuine sacramentes . Sixtlie Iudges and Councellors are needefull , because euerie commonweale is gouerned by good Councell , to the ende that iniustice , and the iniquitie of men may be extirped . By meane whereof iniurers , contemners of lawe , and all iniust persons The com . consisteth of sixe sortes of men . be punished . Thus it appeareth , that euery commonweale consisteth of sixe sortes of men , to witt , husbandmen , Artizans , Merchantes , Soldiours , Priestes , Iudges , and Councellors . Of this number wee will leaue aside three , as men vnfitte to gouerne , which are husbandmen , Merchantes and Artizantes , beeing borne rather to serue , then commaunde . For to the happinesse of euerie commonweale , the councell of wise and free men is required , and the state needeth liberall , quiete , and honest ayde , which wanteth in men that are occupied in Two sortes of men onely fit for the places of gouerment . vncleane and illiberall artes . Two sortes of men therefore are onelie to be imployed as gouernours , that is to say , Soldiours and Councellors . For seeing that in all commonweales , two time are looked for , that is to witt , a time of peace and a time of warre . It behooueth , that those onelye shoulde be accounted gouernours , vnto whome the care of peace and warre is committed . For in time of warre the commonweale is defended by Armes , and in time of peace the same is preserued by Councell . Therefore to Soldiours and Councellors the conseruatition and authoritie of gouernment ought to bee committed . To the The office of meane subiectes . inferiour officers , which wee call Popularis ordo , wee giue power to electe the greate Magistrates , with other rightes belonging to publique libertie and felicitie : Yet not to all men in generall , but to euerye one in particular , according to his vertue and office . The younger sorte shall be imployed in warre , because they are the strongest and of most force , and the elders muste gouerne and directe , as men of more wisedome and experience . Of such distribution , this good will ensue , which in euerie commonweale is commendable and holie , that men of grauitie and wisedome shall without iniurie to others exercise the soueraigne offices , and the yonger sorte wanting experience , shall not in those places intermeddle The office of Priestes . nor deale in the affayres of moste weight and greatest importance . Amonge these degrees and sundrie sortes of men , the order of Priesthoode hath the precedence , because the same is imployed in the administration of diuine ceremonies . The dignitie of that office hath alwayes beene holden moste holie , for in AEgypte it is vnlawefull for anye Kinge to gouerne , vnlesse hee bee also a Prieste . Their duetie was to sacrifice to GOD for the peoples wellfare , and pray for those thinges which were profitable , aswell for priuate persons as the weale publique . When Alcibiades was condemned by the Athenians , order was taken that the religious people of eyther sexe shoulde curse him , which one of them refused to doe , saying they had entered Religion , not to make vniuste but iuste prayers . Plato Ordinances of plato touching Priesthood . in his common weale willeth , that the election of Priestes shoulde be lefte vnto GOD , to the ende that those whome hee thought fittest mighte by lotte and fortune aspyre vnto that dignitie . Hee commaunded moreouer , that those which were in election to bee chosen , shoulde bee examined whether they were persons honeste , sounde , of good education , and borne of noble parentage , and whether they were free from murther , and all other vices , contrarye to Gods commaundementes . Hee ordayned likewise , that no Prieste shoulde exercise that function longer than one yeare , nor be of lesse age then thirtie yeares . These and such like ordinances of priesthoode , Plato the wise Philosopher ( as it were by diuine inspiration ) hath written .