1. By what hath hitherto been said, the _duties_ of citizens and subjects in any kind of government whatsoever, and the _power_ of the supreme ruler over them are apparent. But we have as yet said nothing of the _duties_ of rulers, and how they ought to behave themselves towards their subjects. We must then distinguish between the _right_ and the _exercise_ of supreme authority; for they can be divided. As for example, when he who hath the _right_, either cannot or will not be present in judging trespasses, or deliberating of affairs. For kings sometimes by reason of their age cannot order their affairs; sometimes also, though they can do it themselves, yet they judge it fitter, being satisfied in the choice of their officers and counsellors, to exercise their power by them. Now where the _right_ and _exercise_ are severed, there the government of the commonweal is like the ordinary government of the world; in which God, the mover of all things, produceth natural effects by the means of secondary causes. But where he to whom the right of ruling doth belong, is himself present in all judicatures, consultations, and public actions, there the administration is such, as if God, beyond the ordinary course of nature, should immediately apply himself unto all matters. We will therefore in this chapter summarily and briefly speak somewhat concerning their _duties_, who exercise authority, whether by their own or other’s right. Nor is it my purpose to descend into those things, which being diverse from others, some princes may do, for this is to be left to the political practices of each commonweal. [Sidenote: The safety of the people is the supreme law.] 2. Now all the duties of rulers are contained in this one sentence, _the safety of the people is the supreme law_. For although they who among men obtain the chiefest dominion, cannot be subject to laws properly so called, that is to say, to the will of men, because to be chief and subject, are contradictories; yet is it their _duty_ in all things, as much as possibly they can, to yield obedience unto right reason, which is the natural, moral, and divine law. But because dominions were constituted for peace’s sake, and peace was sought after for safety’s sake; he, who being placed in authority, shall use his power otherwise than to the safety of the people, will act against the reasons of peace, that is to say, against the laws of nature. Now as the safety of the people dictates a law by which princes know their _duty_, so doth it also teach them an art how to procure themselves a benefit; for the power of the citizens is the power of the city, that is to say, his that bears the chief rule in any state. [Sidenote: It is the duty of princes to respect the common benefit of many, not the peculiar interest of this or that man.]