hath giuen to euery thing a firme stable and constant course which of it selfe cannot be changed but by a certaine and determined way doth passe and returne First we behold the celestiall orbes the Elements beastes foules and creeping creatures haue their properties not receiued by chance but by such naturall instinct as leaue them they will not or if they would they cannot What should I say of men doe not we see a certaine way to felicitie prepared of GOD for good men and likewise destruction made for euill men Also the path which leadeth to vertue is narrowe wrong and hard to be disoerned but the waie vnto vice on the left hand to be large plaine and open to manie But to speake of the gouernment of Cities and states if their courses of life and administration be certaine perfect and absolute of nature that is to say proceeded from God or reason they doe neuer abandon them but are of long continuance but otherwise become of no force weake and decaying I speake not of all Let it suffice that nature hath made all things we see to be good certaine perfect and in all respects absolute which moued the Stoicks to affirme that to liue according to nature was the chiefe felicitie of man for nature is in deede the Conductrix and Tutresse of perfect life whereby we follow and obey the Author thereof This harmonie of nature may righty be called Iustice For this is that vertue which defendeth lawe and consent of nature sith whatsoeuer consenteth with nature is iust and whatsoeuer dissenteth with it is called vniust Such men then as liue according to nature and in all things obey her are of all others most iust For it is a thing contrarie to nature to doe or thinke against God or man Whereupon Iustice is thought to be of three kindes naturall diuine and humaine The first foundation of Iustice naturall proceedeth from nature it selfe which doth informe vs what to embrace and what to eschue Naturall equitie commaundeth vs to abstaine from iniuries and therefore we ought to doe nothing whereby an other may be offended By this vertue men are so fast bound one vnto another as euerie man wisheth well to all mankinde In that antient age which the Poets called golden through the benefit of Iustice no deceipt fraude or iniurie was knowen Then were no seditions no tumult no hate but beneuolence fidelitie and loue Then needed not they any law-maker any iudge or pleader For equitie and goodnesse determined all things and euery man thought his owne things to appertaine as much to his friends as himselfe By which instinct we loue our parents our children our alliance and kindred The Iustice due vnto our Parents is called pietie with which vertue we reade that aboue others the daughter of Cymon was indued For she by giuing her owne milke vnto her father in prison condemned to die thereby saued his life and wonne her selfe immortall fame This propertie also is with men common to other creatures that euery kind do naturally conspire to defend themselues Iustice doth also require at our hand that ech man should nourish defend and gouerne himselfe for he that by wilfull hunger negligence or death is distroyed ought be iudged iniust and an enemie to nature We are also bound by nature to relieue our friends with our goods and by generation of children to continue a posteritie In fine those that obey nature are reputed iust and those that do thecontrarie are iudged vniust for nature abhorreth euill and embraceth that which is good Socrates and his schollers defined this naturall Iustice saying it was the science of good and euill according to nature which if a man doth exercise alone following nature as guide he ought be called a good man and communicating it with others deserueth the name of a good Citizen because then he is not onely profitable for himselfe but others also To be iust after this manner in liuing according to nature doth not only become a Counsellor but also euery other man Moreouer they that by nature are indued with more singuler gifts ought to be aboue others most iust And therefore sith nature hath aduanced a Counsellor before other men it behoueth him to excell in Iustice for being inferiour herin is reputed dishonorable ignominious These are those things which in the cōuersation maners of men ought tobe obserued That Iustice which belongeth vnto God and whereby we are by nature bound to acknowledge worship reuerence loue and honour him is onely proper to men And it hath pleased nature the mother of all things that in the minde of man onely the knowledge of God should be impressed leauing all other creatures to eate feede and pamper their bodies Man onely is that creature among enumerable others to whom the honour reuerence ad worship of God is committed No people therefore inhabiting the circle of the earth but honoureth some God which they thinke a thing honest iust and necessarie The societie of God and men is by a certaine naturall necessitie and beneuolence conioyned and cannot be broken as though men were borne of God and therefore him they worship and reuerence as a father It behoueth that the honour giuen to God should be most pure most holy and full of pietie that is we should honour him with a chast intire and incorrupt minde All the substance and force of holines and pietie consisteth in religion which is a vertue conteyning the knowledge how God should be honoured By it we are also enformed how to render vnto him thanks with true honour and holy minde Hereof men are called religious and holy because they loue and as it were binde themselues to do deuine honour God fauoureth pietie and faith and in respect of them extolleth kingdomes All things doe prosper with those that obey God and euerie thing decayeth in the handes of others that honour him not Moreouer religion is of such force as through it men are indued with all vertues and in retaining them are made no lesse constant then religious In him that honoureth God there groweth a constant true and inuentable hermonie of vertues For whosoeuer doth honour him religiously is prudent and temperate which vertues are so tyed vnto religion as by no possible meanes they may be sundered A constant religion doth worke a firme continuance of lawes customes vertues and commonweale it selfe It behooueth our Counsellor therefore to haue no wauering or mutable but a stable and certaine beliefe of God and religion for that is the foundation of his wisedom vertue and dignitie Neither should any Senator be admitted to counsell whose religion is inconstant or vnsetled For in counsell nothing ought be done contrarie to religion or a-against God but euerie thing performed with constancie synceritie holinesse and religious meaning Therefore a Senate is called sacred because all things in it done are reputed holy not onely among men but before God also The place also wherein
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 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 Toâ—â—hing gouernment of common weales It shall behoue the gouernour with reason and vnderstanding to comprehend the order and nature aswell of the vniuersall vvorld vvhich 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 â—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 Prince vniuersall What doth Laâ—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 Sâ—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 Sâ—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 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 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 coÌ„mon 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 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 in rest and idlenes not indeuouring to do other then lurke at home as it were within the coÌ„passe of a magicall circle stretching himself in the sunn accoÌ„panied 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
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 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 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 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 thildren to the ende thaâ— 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 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 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 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 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 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
In Monarchies Aristocraties those are named Citizens that liue according to vertue And in the one onely good and vertuous men doe exercise the gouerment and in the other one alone for bounty excelling the rest doth commaund all who eyther a regendo or recte agendo is called Rex Those people which are naturally slaues or wicked doe for the most part obey Tyrants and that gouerment is called Imperium despoticum because they gouerne by will without lawe Such people are seruile barbarous and without vertue or honour Yet are not they to be accounted slaues that be oppressed with power ambition and couetousnesse of Tyrants if that therwith they be not base minded and vitious For we may read of many such that haue reuenged the seruitude both of their owne persons and of their country by sleying or expelling the Tyrants or not being able so to doe haue chosen rather to loose their liues then their liberty as in Rome Brutus Cato and many other had done In an Oligarchia because men are chiefly respected for their riches they who are most welthy will onely be reputed Citizens which kinde of men ought be holden dishonourable because they are carelesse of all vertue and studie for nothing else then how to become rich by what meane soeuer to the ende that not as wise and vertuous but as rich men they may aspyre to the offices and honours in the commonweale Among the Romaines there were diuers kindes of Citizens for some were called Municipes some Colâ—â—i and some Latini euery one retayning those conditions that were granted them by the people of Rome some were free some confederate and some stipendarie Some were made Citizens pleno iure which was by consent of voyces and they were capable of all honours or Iure honorario which were they that were onely admitted into the Citie without suffrage and for honours sake called Citizens as were the Company and Equiti Hee was also accounted a Citizen of Rome whose name was written in the Censors booke and was an householder in Rome By these thinges we haue sayde it appeareth that in all commonweales those are properly called Citizens that in their Citie haue right to beare office and giue suffrage in the state which priueledge who so wanteth is rather to be called an Inhabitante or Clyant then a Citizen In other thinges requisite to the perefction of a Citizen as vertue naturall byrth riches and Nobilitie the custome and lawe of euery state is to â—e obserued Of all these we will onely allowe of two sortes the one Noble the other plebeiall For euery Citie consisteth of the people and the multitude within the name of people as Caius the Doctor writeth all principall Citizens Noblemen Senators and Gentlemen are conteyned The worde plebeiall includeth the rest of the inhabitants and others that haue beeing within the state So as the one sort ought be called Citizens properly and the other so termed by imitation and courtesie But our Councellor shall be of the number of noble and free Citizens A noble Citizen taketh his title of that nobilitie which hath the originall of vertue which is partlie his owne and partlie as ornified and increased by the vertues and riches of his ancestors They therefore that aswell by their owne as their ancestors vertue be made noble are to be preferred honoured and reuerenced before others because of good parents good children are begotten as the Poet saith Fortes fortibus creantur bonis Est in iumentis est in equis patruÌ„ Virtus neâ— imbellet feroces Progenerant â—qâ—ilaeâ—o â—â—mbam To the perfection of a Noble Citizen as Aristotle saith three thinges are chiefely required good parentage riches and vertue Who so possesseth all those wanteth nothing appertayning to true and perfect nobilitie and such men were euer wonte to be called most Noble Citizens But because it seldome happeneth that one man can be owner of them all vertue alone doth chalenge as her right power to make men noble Touching riches and honour of ancestors as they doe ornifie Nobilitie so doe they greatly disgrace the beautie thereof in those that liue not vertuouslye For such men doe make the name of their ancestors obscure and through the vices of their posteritie they become vtterly vnknowne It is therefore better as Tullius saith to be noble by a mans owne vertue then by the opinion conceiued of his ancestors because the beginner of Nobilitie is most praise worthy Who so is descended from Noble parentes doth deferne vndoubtedly to be commended and honoured so that he doth endeuour himselfe to equall or excell the glorious actes and vertue of his ancestors And who would not greatly commend them for so doing declaring themselues thereby thankefull towardes their ancestors by not burying the faâ—e of the dead and increasing the same by their owne vertue yet liuing The lawe of the Rhodians seemeth commendable for therby it was enacted that those sonnes which followed not their fathers vertue but liued vitiously should be disinherited and their laâ—des giuen to the most vertuous of that rase not admitting any impious heire whatsoeuer It is an office of our fâ—ith and pietie to leaue vnto the posteritie of men a declaration howe mindfull and thankefull we are towardes our ancestors whose heirs we are not onely of their worldly goods but of their vertue glorie faith religion which is the true inheritance and may indeed be called the true possessions For it is not a Hall painted full of proude Armes or badges but vertue which maketh a man Noble As â—uuenall saith Tota licet veteres exornent vndique cerae Atria nobilitas solaâ—stâ—â— que vnica virtus For wheresoeuer vertue abideth in all estates the same is more praise worthy then fortune because it refuseth no man but may be by euery one embraced Cleantes was a poore water drawer and vertue found not Plato â—â—oble man but made him noble We câ—â—ld also tell that of diuers bond-men kinges haue beene descended and of kinges ofâ— spring some haue become bond-men such variety long tract of time bringeth and fortune turneth all thinges vpside downe Was not Agâ—thocles from a potter aduanced to be a king what was Romulus Tullius Hostilius Tarquinius Prâ—sâ—uâ— and all the progeny of Romanes wherof Iuuenall writeth thus Et tamen vt longe repetâ—â— longè que reuoluas Nomen ab infami gentem dedu cis Asylâ— Who is therfore a Gentleman he that by nature is made vertuous If any goodnes be in nobilitie it is as Boetius thinketh a certaine necessity imposed vppon Gentlemen that they should not degenerate from their ancestors Moreouer as the exercise of our qualities and actions are diuers so are the degrees of Nobility proceeding of vertue likewise diuers The Nobility of priuate men and all such as liue in contemplation may be called Philosophicall nobilitie but the same in those that eyther gaine glory by counselling the commonweale
and Gouernors of the commonweale Whereunto may be answered There are two sortes of Philosophers whome I thinke in deede vnfitt to gouerne the commonweale The first are they who haue scantlie tasted of Philosophie whereby the thirsting heate of vices and desires is not with vertue quenched So as those men doe leade a life diuers from the groundes of true Philosophie not yet well rooted in them For the knowledge thereof doth make men no lesse good then learned and by knowledge they become learned and through Iustice Temperance and Fortitude they are made perfect Surely there is not any thing in Philosophie more notable then the iustitutions and preceptes of vertue whereof who so hath the vnderstanding doth leade a happie and blessed life An other sorte of Philosophers there is contrarie to these who hauing in their youth learned Philosophie doe as it were vnto the Syrene rockes cleaue thereunto euen the whole course of their liues Such kinde of contemplation and Philosophie which concerneth not the profitt nor ciuill affayres of men is in trueth improfitable for the state For albeit those Philosophers be learned and wise yet onely applying their thoughtes to Philosophie not hauing experience of courte or ciuill affayres are vtterly vnfitt for gouernment Therefore Plato commaundeth that those solitarie worshippers of wisedome being by nature apt for action in the commonweale shoulde be founde out and compelled thereunto thinkng them fit to gouerne Cities and appease the sedition of people And touching the rest which are not apt for that purpose he suffereth them to enioy their rest and were out their life in contemplation Wherefore neyther they that be lightly learned nor those that are become ouermuch in bondage to Philosophie ought be admitted to gouerne the commonweale because the one haue not by Philosophie attained anie ende of honest life whereunto to leane and the other being perswaded they haue a life much better then ciuill doe passe their age solitarie as they thinke among rockes of the fortunate Ilandes For there is not any life as Plato writeth which hath ciuill magistracie in more contempt then that which is exercised in true Philosophie The meane sort of Philosophers are therefore in our iudgement most fitt for gouernment because they doe not by the studie of Philosophie search deeper then the knowledge whereby men may attayne to happie life and become fit to gouerne the commonweale To which kinde of Philosophie we exhorte our Counsellor For thereby not onely the knowledge of humaine happines but also the science of gouerment is attained First we will that his nature be apt for philosophie that is temperate docible and iust because there is no man that can well exercise himselfe therein if naturally he be not of good memorie docible couragious a and louer of trueth iustice and temperancie which disposition being bred onely by good education it is necessary that from his childhoode he be so trained The ground of all wisedome Plato saith is good education for thereby as it were in sporte we profit in all kindes of vertue Men must therfore from their tender yeares be instructed to reioyce or be sorie for those things which ought iustlie to glad them or sad them It is therfore a vertue to know how to reioyce or to be sory for such knowledge as Aristotle thinketh is true educatiō And as it behoueth a perfect cōmonweale to haue good subiectes whereby it may also become good so ought there be great diligence in their education For as a good husbandman diligently proyneth his plants to make them grow the faster So the commonweale which is the mother house-wife of subiects ought to be exceeding carefull for the education and vertuous instruction of young people The Lacedemonians were wont for the education of their Citizens to elect Magistrates among the number of their most ancient and graue Citizens and them they called publique Tutors for which respect they were holden vertuous men in action valiant and excellent in military discipline It is written that Diogenes returning from Sparta to Athens was by the way asked from whence he came and whither he went Whereunto he answered he came from men and was going to women noting thereby the effeminacie of the Athenians who were for that vice by the Lacedemonians and the other Grecians mocked to scorne Vpon which occasion Agesilaus then King of Sparta hearing an Athenian boasting the thicknes of Athens walles saide that the same did well become them because high walles were wont to be built for women But let vs returne to education whereof in these daies to small care is taken for children are neyther by their fathers taught any liberall or honest science nor committed to the tuition of any skilfull instructers I cannot therefore but commend the diligence of Cato in the nurture of his sonne for he disdained not to be present and looke vpon his wife at such time as she washed and swathed his young children and so soone as yeares had abled them for learning he tooke them into his owne tuition and taught them At that time he kept Chylo the Grammarian in his house to instruct children who was in deed learned yet thought he not fitt that Chylo being a seruant should correct his sonne and when he erred pull him by the eares also he disdayned to be beholding to a scholemaster for the education of his sonne Hee therefore himselfe did teach his sonne learning lawes and manners and likewise instructed him howe to darte to handle weapons ride swime and suffer heate and colde It is saide moreouer that with his owne hande he wrote an Historie and gaue it to his sonne to the ende he might therein see the Actes of his ancestors and learne the skill howe to gouerne the commonweale In his sonnes presence he neuer vttered any vncleane foule or angrie speach but vsed so great respect as if the vestall virgins or Priests had looked on him Such was the domesticall discipline of Cato and the most of the Romanes in education of their children The Philosophers in Graecia made plaies for the instruction of young men which discipline eternall memory hath preserued till these ourdaies From them is also come the vnderstanding of vertue and knowledge which we haue taken by tradition Those Philosophers were not onely Tutors of good and happy life but also teachers of ciuill gouerment Yea this present age hath according to the Graecian custome vniuersities which are as Seminaries of learning and vertue Thither young men as vnto a haruest of good science may daily resort and gather the fruites of good discipline and vertue Would God the Masters of those schooles wolde frame the wittes of young men there rather to liue well then dispute well for happilie so should they both of the commonweale and life of men deserue better and their schollers not desire as they say rather to heare a lester then a Philosopher In ancient time Philosophers taught
their pupils first to be silent but now their chiefe instruction is to speake a pace which breedeth so many pratling Orators and witlesse Philosophers For they studie not to fill their breastes with vertues and honest discipline but teach their tongues plentie of wordes So as we see them commended of their teachers for wrangling strength of witt in argument not for modesty wisedome and iustice But all learned men ought know that they should not keepe schooles for such drousie and slouthfull Philosophy but teach ciuill knowledge the commendation whereof consisteth in well doing and thinking truely The ancient Academies of Graecia were the nurseries of all commonweales out of them as from the Troian horse came forth most excellent kings singular Captaines and gouernors Alexander and Scipio two most noble Chieftains were brought vp in schooles I omit many others Thus it appeareth that men ought to be trained in schooles and there to learne honest life the skill of gouerment Also euery state should be carefull to haue schooles as shops filled with all sorts of vertue In such a one therfore as shall become a Counsellor we wish good nature education For that being euill is not only to be bettred by Philosophy but becōmeth much the worse for mans nature is most prone to euil being strengthned instructed with sciēce Philosophy gaineth therby more force skil to do euill sith the best knowledges possessed by a mā of peruerse nature are depraued chāged into a cōtrary dispositiō wherof euill coūsel procedeth The cogitations of an angrie minde in an euill man doe increase furie which is the cause that a subtill spirit moued to coller is conuerted into madnes It may then be concluded that a good nature euill instructed becommeth worst of all and euill nature well instructed is also oftentimes abused and imployed in wicked actions For euerie good euill vsed becommeth worse then euill it selfe not vnlike to good seedes sowed in euill soyle which do for the most part change their nature Great is the force of education which changeth and rechangeth the tender mind of youth aswell to good as euill Diogenes being asked how man might lead a quiet life answered First he must honour the Gods who are the makers of all felicitie Secondly he must bring vp his children in vertue for being euill instructed they become the greatest enemies to their aged fathers Thirdly he must be thankefull towardes his friends The saying of Apollo is true that the vnthankfull man is most hurtfull and odious to the whole world Moreouer it behoueth for the better institution of children that they be instructed in the propertie of speach eloquence and knowledge of the trueth whereunto he attaineth by the sciences of Grammer Rhetorike and Logike For these knowledges are as it were gates and entries of wisedome From them he may receiue the rules of speaking which are confirmed by vse domesticall exercise and the reading of antient Poets and Orators For being instructed in these he will leaue the cogitation of common and knowen things and call vnto his consideration matters of more importance Because the minde beginning to know it selfe doth then seeke for true foode wherof to feede and be satisfied The true foode and medicine of the mind is Philosophie because it healeth all sortes of sicknes and sorrowes therein making a perfect path vnto happines and by vertue therof our mindes are stirred to more worthy cogitations The reason therof is that the mind abandoneth the bodie and all terrestrial thoughts and studieth vpon things high and coelestial This knowledge of Philosophy is of two sortes the one consisteth in the subtiltie of nature is subiect to the vniuersall contemplation of the whole world the other sheweth the true institution of mans life manners how commonweals should be gouerned and priuate housholdes maintained To the first appertaineth these parts of Philosophy called Physica Metaphysica and Methematica to the other Ethica Politica and Oeconomica The end of both those knowledges is not diuers For as by the contemplation of things diuine the mind disioyned from the body by it selfe is made blessed like vnto God So doth it come to passe in honest actions that reason being garded by vertue doth withhold the minde from the vncleane actions of the corrupt body The minde by these two meanes disseuered from the body becommeth like vnto God and may iustly be accounted happy blessed In this onely those two knowledges doe differ that the one by action the other by contemplation representeth the similitude of God Wherof a double felicity followeth the one priuate the other publique Those that put their felicity in the exercise action of vertue are at all times most profitable for the cōmonweale that which is good the more cōmon it be the better more profitable it is accoūted So that felicity wherby many receiue benefit is reputed better then that which is contained in one only head Yet must we confesse that the contemplatiue felicity hath the precedence more noble place because it sheweth the causes occasiō of all things to be done God allo without action by his perpetuall contēplation forseing all things doth by his example moue Philosophers to prefer the contēplation of things diuine before all humaine action felicity Now forsomuch as the felicity of euery Counsellor all knowledge consisteth in action to the end lie be not ignorāt what is the best course of good honest life what is required in the administration of matters both priuate publique may know how to gouerne people ordaine lawes correct iudgments it behoueth him to be studied in that part of Philosophy which cōtaineth the rules of mens actions the science of gouermēt Let him therfore be perfectly instructed of that part which intreateth of māners wherby he may attaine the skill not only of life but also of well liuing counselling For how should he speake of mans life agreable to vertue that knoweth not what vertue is Or what discourse can such a one make in Counsell touching iustice fortitude tēperancie or wisdome How should he appease seditions or qualefie laws vnles he partly knoweth the precepts of Iustice prudence What counsell can any wise man giue of war peace or contracts if he beignorant what war is iust vniust what honorable or disonorable peace what treaties are godly what vngodly For all the precepts force of honesty vertue ought be to him knowē not only by name but in mind exactly cōceiued The sume of which knowledge in the booke of Ethicks Politicks Oeconomicks is cōtained Frō thē as treasure houses he may take the knowledge of vertues the skil of gouerment the maners of men and the order of domesticall life Moreouer that discipline shall furnish him with knowledge whereby to iudge of all things and informe him what is in euery thing honest and what the
discipline which so being into their places entereth audaciousnes violence iniustice lasciuiousnes and barbarisme the sinke of all vices It is therefore necessary that good order and forme be obserued in the election of magistrates so as in the choise chiefe respect may be had to the vertue of good men As touching the meane offices of state by what order they should be bestowed it is not our intent to discourse It shall suffice that the lawes and common custome be therein obserued But for so much as among all sortes of magistrates the place of him whom we call a Counsellor is of most reputation vpon him as it were a foundation the whole waight of all other Counsels and welfare of the commonweale resteth It behoueth therefore that the choise of him be made with great care and circumspection Euery state hauing euill Counsellors is most euill gouerned and no signe of equitie iustice or religion will therein appeare But fraude deceipt iniustice and impietie raigning in magistrates shall easily by imitation corrupt others For we see by experience that through the vices of gouernours commonweales be changed Monarchies become Tyrannies Aristocraties are altered into Oligarchias Democraties conuerted into Ochlocraties Therefore in election of Counsellors these three things are chiefly to be obserued of whome to whome and how they ought be chosen To the first we haue as I hope already sufficiently spoken when we said that in the number of naturall subiects the Counsellor ought be elected and thereof a little before we discoursed Nowe are we to tell to whome and how Counsellors are to be chosen Wherein we haue thought good to resite the customes of other commonweales which being knowen we may the more easely conceiue what kinde of election fitteth with euery state and which of them ought be accounted best and most profitable In the election of all Magistrates and chiefly Counsellors all people in euery state were wont to respect three things libertie riches and vertue For what doth depende of those three and euery of them is to be considered Those that desire the forme of a popular state doe chiefly respect liberty for there is nothing that lâ—â—deth them to like and desire popular gouernment so much as the sweet desire of liberty Because they thinke libertie consisteth principallâ—e in commaunding and obeying by turne iudging it reasonable that all Citizens should commaund or at the least somtimes to coÌ„mand sometimes to obey Therfore in all such commonweales the Magistrates are chosen by lott wherin Chance Lucke doe helpe more then Reason or Wisdome Which order was inuented for the preseruation of liberty For all men desiring to be thought and accounted equals doe vse therein the ayde of fortune chance to the end that the rich poore the eloquent and simple the mightie and weake the wise and foolish shoulde be equall that no one by wealth eloquence wisedome or friendship shoulde oppresse an other and consequently vsurpe the state with the libertie thereof common to them all Imagening moreouer that the common good profit and liberty may be preserued better by many then one or diuers In those states therefore the condition of all men is a like and it maketh no matter whether they be rich or poore learned or foolish so long as they be borne free men In commonweales gouerned by a fewe the order is that a small number of wise discreete or rich men should gouerne but in popular states it is contrarie for there the ignoble poore men and artifizers haue equall procaedence with the rich men Wee reade that the popular state of Athens was gouerned in two sortes the one by fewe Magistrates which were eyther rich men or wise men the other consisted of all the whole number of free Citizens The first was instituted by Theseus who assembled the people into Cities liuing before dispersed sauagely in the fielde perswading the most potente personages that the Democratie ought be preferred before the Monarchie to the ende the soueraigntie should rest in the people and he himselfe would be but as a Captaine generall in warre and defender of the law but in all other respectes euery of them should be his equals Moreouer he instituted a conuocation of the whole people making this difference betwixt the Noble men and Artificers Housbandmen that is to wit that the noble sort should haue the ministerie of the Church the soueraigne offices and iudiciall places but otherwise to liue in equall honour and dignitie with the rest This first Prince as Aristotle saith would not frame any kingdome but conforming himselfe to the disposition of people contriued such a commonweale as in the iudgement of all men was thought most allowable most iust and most contentfull In like manner he deuised such a popular state as should not be gouerned by violence and furie of the multitude but all things to be qualified by iudgement and reason so as by honest liuing and obedience of lawe the commonweale might enioy her happines This commonweale begon by Theseus was after gouerned by Draco who gaue thereunto certaine bloodie lawes Then Solon through sedition discord of the Citizens reduced the gouerment into the handes of a fewe somewhat altering the lawes and magistrates Last of all that Democratie came vnto the hands of Clisthenes Aristides and Pericles and after all them to Demosthenes These men being pleasers of people reduced all the Citizens to equalitie increasing the tribes entering seruantes and strangers into the company of Citizens Clisthenes inuented the lawe called Ostracismus which was executed vpon those of whome there was any opinion conceiued that their wisedome or vertue might hinder the popular liberty Aristides iudged it a thing reasonable that banished men and the basest multitude should be capable of magistracie Pericles diminished the authoritie of the Senate and weakned the dignitie thereof Demosthenes finding the state fully in possession of the multitude by a solemne oration allowed and commended thereof Aristotle and his Tutor Plato with other politicall Philosophers doe thinke that the popular forme of commonweale is not vniust being accompanied with good lawes and a people willing to obey the same For who is he that can mislike that state wherein each man hath a lawe to be as king and keeper of his libertie and of the lawe himselfe is Prince and Lorde Surely I coulde well allowe of such a commonweale where it not subiect to greate tumultes seditions and sodaine mutations First who is he that knoweth not the nature of common people is mutable and will vse libertie immoderately For indeed the multitude eyther obeyeth slauishly or doth commaund cruellie being also entised or rather filled with the sweetnesse of libertie so soone as it hath by some action aspired to greatnesse or glorie it becommeth insolent desiring to be thought chiefe and holding equalitie vniust doth vse most intemperately to beare hate sedition and ambition So as of such a commonweale groweth
of men the walles of Sparta The felicitie of subiects is preserued by giuing to euery man his right vniting them by fauour by seueritie of lawes and iustice In all which things it behooueth the Counsellor to shew himselfe wise and circumspect for to neglect those things which appertaine to the conseruation of peace and repressing of rebellion is not only foolish ignominious but also impious wicked And who is he that may better preuent these mischiefes then the Counsellor for he being placed amid'st the people seeth not onely the order of each mans life his right libertie licentious and seditious disposition but is as it were purposely placed in a tower diligently to behold both things present and also foresee things afterwardes to follow And as the Phisition findeth the disease increasing the Captaine conceiueth the subtiltie of his enemies and the shipmaster preuenteth the tempest of the seas So ought the wise Counsellor to foresee the perils inclinations chances and mutations of the commonweale For his office is not onely to see things present butalso foresee things to come wich vertue of foreseeing is called Prudence and they that are therewith indued be named prouident and prudent Because Prouidence as Cicero writeth is that wherby things to come are scene before they happen Yet true it is that to foreknowe things is rather proper to wits deuine then humaine because God onely knoweth things to come and such knowledge is the proper vertue and condition of mindes deuine Notwithstanding for that we haue in vs a certaine shadow or likenes of diuinitie it happeneth that we also doe coniecture and forsee things to come which may be by two meanes eyther by inspiration and will of God or by our owne proper instinct To the first kinde belong prophesying diuination such like knowledges which are in men by inspiration and reuelation from God Secondly the soule being seperated from the bodie remembereth things past beholdeth things present and foreseeth things to come And of that prouidence this our present speach entreateth For those things which are written touching dreames intrailes of beastes and fowles lotts monsters stars southsaiers Aaguri Arâ—oli Astrologers spirits and infinite other meanes whereby the Achei iudged of things to come seeme not to appertaine to our purpose But if the minde of our Counsellor be holy pure and vndefiled with dregs or spot of vices and that his bodie be an habitation of that celestiall spirit and diuine minde absolute and perfect by vertue thereof he may prognosticate and foresee things to come and may be called not onely prudent wise or prouident but also holie diuine godly and religious Such men were the prophets in our law and the Sibille and southsaiers with all those whom they say were instructed by the Nymphes and Gods as Tircsias Mopsos Amphiaraus Calchantas But how this celestiall prouidence is attained our intent is not here to discourse This skill of prophecy being put into men and by diuine inspiration shut vp in our bodies is most strong when the soule deuided from the bodie is by diuine instinct moued But let vs returne to humaine prouidence the exercise wheâ—of is also to be accouÌ„ted diuine For wheÌ„ the mind of a wise man is indued with the knowledge of all humaine thoughts and actions and vnderstandeth also the beginning euent mutations and declinations of things present and future comprehending likewise in minde the Idaea and forme of things to be done which nature or reason doth gouerne by a certaine and inuoluble course being I say in all these things studied and informed hauing sharpened the edge of his witt and conceiued the state of mens actions and affaires of the commonweales he may by such meanes foresee and foreknow what is in them good what euill what infirme what durable because in such men there is somewhat diuine called a spirit which Socrates had and was therewith alwaies accompanied which spirit is nothing else then the minde of a wise man chast vndefiled and exercised in the iudgement of things for such a one by euerie small coniecture may at occasions conceiue what is hereafter to come A certaine prouidence is also also learned by vse and examples which the Counsellor shall do well not to contemne In which knowledge he shall be chiefly helped by reading Histories because examples are of great force to diuert or remooue in coÌ„uenients sith euerie man flieth that willingly which he hath found most dangerous in others Therefore a Counsellor ought be wise in foresight and conceiuing euils long after to come and omit none oportunitie to forewarne and consult what is fittest for the state because loked for mishapâ— are with more patience indured Sodaine mischiefes are for the most part with difficultie or great danger eschewed because in things sodaine our mindes are dismaied and voyde of counsell but those things which are naturally looked vnto are well avoided We must therefore take heede in time least our wisedome be learned to late and it were a shame to say in vaine had I wist If the Pilot before the tempest prouide not that the ship may saile in safetie when windes do rage his prouidence proueth to no purpose So the Counsellor should thinke how the state may be preserued before the same be hurt offended or assaulted with enemies For it is better to be warie by foresight of perils past then make proofe of misaduentures present because men say errors by past may be reprehended but not amended Prouidence is alwaies accompanied with caution wherby we eschew those present euils which may happen vnto vs for nature hath so framed vs as naturally we desire good things and shunne euill Which shunning of euils if it proceedeth from reason is called Caution and therwith onely wise men are indued The profit of this vertue is chiefly seene in words and works for to vtter thy conceipt warely and worke that thou art to doe aduisedly is the part of a wise and well experienced man Wherefore in all consultations it behooueth the Counsellor to be in speach not onely graue and short but also warie and heedefull as Horace doth well warne him saying In verbis etiam tenuis cautusque serendis It happeneth also that so often as any thing be spoken rashly we repent the vnaduised vtterance of that speach and many times our selues and the commonweale also are brought to disaduantake when forraine affaires be done rashly or any consultation of publique causes be carelesly performed because in sodaine speech we powreforth many things which ought to be concealed Therefore the Comediâ—n warneth vs well saying It is folly to discouer that which ought to be concealed In speach a Counsellor must alwaies remember to speake nothing in anger in feare in mirth in hast or vnpremeditated which things obserued he shall declare himselfe both graue and wise Hauing also occasion to conferre or speake with the enemies neighbours or ambassadors the indeuor of whome is
the woundes of his bodie thereby claiming a place in Senate and recounted what martiall seruices he had done for thewelfare of his countrey Which persuasion preuailed and he againe became remitted to his former dignitie Some there are who lothing their owne liues lead with a certaine desperation do rashly aduenture themseues to dangers imagining that therin they imitate the actions of valiant meÌ„ alledging this poeticall speach Vna salus victis nullam sperare sâ—lutem The people of Numantia did choose rather to slea themselues then yeeld to the handes of mercifull enemies The Saguntinâ— were of like resolution as Liuius writeth But we ought neuer to doe any thing despeâ—ately For who soeuer dispaireth doth flee from Fortitude and it is the sinne of an abiect minde through feare and cowardice to seeke death But a valiant man doth contemne life with iudgement fighteth valiantly not as voide of all hope but because he thinketh so doing is honest and necessary which is the reason he maketh choise rather to die then dishonour his life with reproch preferring honest death before a shamefull life The Paripatetians affirme anger to be the wherstone of Fortitude and men being therewith lightly moued do attempt all enterprices with more earnestnes of mind Neuerthelesse in vse thereof all furie and outrage must be auoided least we seeme rather mad then valiant which may be done by making Ire a companion and no Captaine to Fortitude There is nothing more vnseemely in men and chiefly in Counsellors then doing all things angerly for who so is lead with that passion seemeth to imitate the coÌ„dition of bruit beasts whose property is to reuenge in fury In enterprising all couragious attempts let honestie and reason march before and anger be readie to assist them Plato calleth anger the senowes of the minde because through it the minde is stretched vp and by mildnes let downe Who so beginneth a warre in heat and anger is called colloricke but not valiant because he maketh his enterprise moued by perturbation and not by honour or reason Therefore the Epicure saith well that immoderate Ire doth ingender madnes and must be eschewed not so much for loue of moderation as healths sake Some there are that attribute so much to Fortune as armed only with that conceit do pâ—oclame triumph before victorie not fearing any enterprice whatsoeuer which error is greatly to be reproued For albeit the force of Fortune be great and greatest of all in war because it claimeth most power in things where reson preuaileth least yet ought we not yeeld so much to fortune as trusting only to her reiect all aduise counsell sith good Captaines being gouerned by reasoÌ„ haue smal need of Fortune Hannibal desiring peace of Scipio vsed these words I haue bin taught somtimes by euill somtimes by good successe that it is better to trust vnto reasoÌ„ theÌ„ fortune Fortune doth for the most part suffer meÌ„ to fal that put their whol coÌ„fideÌ„â—e in hit not mixing therewith the aide of good counsell For nothing is more vncertaine nothing more vnconstant nor of lesse force and it blindeth the iudgement of those that doe not bridle her headstrong furie Therefore let our Counsellor be as men say faber â—uâ— fortunae doing all things according to high reason and counsell whereunto fortune will giue fauour for she followeth reason as a shadow Xenophon saith that in warre euill fortune followeth euill men and good fortune followeth good men Alexander Scipio and Hanniball were fortunate yet not so much through fortune as the benefite of vertue wisedome and good counsell It is the part of a wise and valiant man to take fortune when she offereth her selfe and imploy her according to counsell Some men voide of experience finding things proceed to their owne liking doe ascribe the same to fortune and surely not without cause for as of beastes so of fooles fortune hath domination yet no wise nor good man would euer make her the guide or directer of his life Nature hath so determined that betwixt the mindes and bodies of men there should be a certaine fight and contention suspending diuerting their dispositions from the true offices of vertue For the alluring and pleasing lustes of the bodie doe labour to oppresse the minde and hold the same vnder and the minde being armed and aided with reason doth resist and repugne all it is able That vertue of minde which resisteth the affections and bringeth them vnder her rule is called Temperance commanding vs both in desiring eschewing to follow reason Temperance is employed in contemning of pleasuresand chiefly those that take end by taste and touching Yet doth it not generally abhorre all pleasures but onely such as be contrarie to vertue and reason There are some pleasures by nature honest and some others dishonest and either of them as incident to the mind as the bodie The comprehension of all these pleasures consisteth in the sences which are as it were their seruants and champions Certainly it behoueth man to be not onely sound of bodie but also perfect of minde which perfection must of force be attained by the exercise of vertue That vse of vertue which pertaineth to the bodie is called Temperance working such effect that it yeeldeth to reason leading a life honest and worthie a good man The pleasures of bodie be borne and from our birth bread vp with vs which is the respect they are with great difficultie reftained chiefly for those men that take more delight in the exercises of bodie then of minde which among men is of all other things most beastly and vngracious Therefore it standeth vs vpon that the body be bound to the obedience of the minde and from it be neuer separate nor remoued for such coniunction doth make men perfect All vertues doe also make the commonweale happie blessed and peaceable but Temperance alone is the keeper and preseuer of felicitie for it forseeth that the state be not infected with excesse and vnreasonable pleasures whereby many great and most notable Cities haue beene subuerted Euerie commweale furnished with good lawes and customes ought to take heed least riott and excesse should poyson the subiects for thereof groweth couetuousnes the mother of all vices We read that in Rome lawes were deuised against excesse in expences and apparrell whereby an order of good and honest life was prescribed The Lacedemonians also did keepe their feasts in publique places to the ende that no man should dare to be wastfull in the sight of other Citizens In old time the magistrates of Gallia Belgica permitted not any custome that might make the people effeminate At this day in some Cities of Italie the libertie of immoderate expences is by law inhibited The luste of men is insatiable and cannot be staied but onely by the bridle of law for it allureth the minds of all subiects and consequently moueth them to subuert their owne countrey The conspiratours with