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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01013	The picture of a perfit common wealth describing aswell the offices of princes and inferiour magistrates ouer their subiects, as also the duties of subiects towards their gouernours. Gathered forth of many authors, aswel humane, as diuine, by Thomas Floyd master in the Artes.	Floyd, Thomas, M.A., of Jesus College, Oxford.	1600 (1600)	STC 11119; ESTC S122030	71,774	330

of all the contents and matter contained in this booke FIrst what is a Common wealth cap. 1. f. 1. 2 How many sorts are there of Common wealths cap. 2. f. 11. 3 What is an Aristocratie cap. 3. f. 12. 4 What is a Democratie cap. 4. f. 14. 5 What is a Monarchie cap. 5. f. 20. 6 Which of these sorts is best cap. 6. f. 24. 7 What things are requisite in a king cap. 7. f. 46. 8 Magistrates ought to see iustice administred cap. 8 f. 47. 9 What is a Tyrant cap. 9. f. 48. 10 What is the nature and condition of an Oligarchie cap. 10. f. 53. 11 What differēce between an Oligarchie and a Democratie cap. 11. f. 54. 12 Of law cap. 12. f. 55. 13 Of Magistrates cap. 13. f. 65. 14 Of Counsailors cap. 14. f. 76. 15 Of Iudges cap. 15. f. 85. 16 Of Oeconomikes or domesticall gouernment cap. 16. f. 93. 17 Of Vertue Cap. 17. f. 106. 18 Prudence cap. 18. f. 111. 19 Fortitude cap. 19. f. 123 20 Patience cap. 20. f. 135. 21 Constancie cap. 21. f. 142. 22 Of Tēperance cap. 22. f. 150. 23 Modestie cap. 23. f. 158 24 Chastitie cap. 24. f. 164. 25 Iustice cap. 25. f. 172. 26 Charitie cap. 26. f. 182 27 Obedience cap. 27. f. 187. 28 Hope cap. 28. f. 196. 29 Faith cap. 29. f. 207. 30 Truth cap. 30. f. 207. 31 Friendship cap. 31. f. 212. 32 Liberalitie cap. 32. f. 220. 33 Clemencie cap. 33. f. 227. 34 Peace cap. 34. f. 235. 35 Of Idlenes cap. 35. f. 239. 36 Pleasures and delights cap. 36. f. 246. 37 Intemperance and gluttonie cap. 37. f. 253 38 Lust and lawlesse delites cap. 38. f. 258. 39 Enuie cap. 39. f. 264. 40 Couetousnes cap 40. f. 271. 41 Vsurie cap. 41. f. 276. 42 Ambition cap. 42. f. 281. 43 Anger cap. 43. f. 288. 44 Sedition cap. 44. f. 244. 45 Warre cap. 45. f. 297. 46 Conclusion to the magistrates cap. 46. f. 303. FINIS VVhat is a Common wealth Cap. 1. A Commō wealth is a liuing body compact of sundry estates and degrees of mē this body is cōposed of two sorts namely of the soule the worthiest wight and of the members or parts The soule is the king or supreame gouernour which I so terme for two cōsiderations first by a simile in respect of his authoritie for as Aristotle saieth that anima is tot a in toto et tota in qualibet parte That is is wholly in the whole body and in euery part therof so the king in regard of his authoritie is accounted The second last reason is in respect of his being ending who is no sooner said a king then a king of some Cōmon wealth nor no Common wealth can be rightly a common wealth without a king so the body is no liuing body without the soule nor no longer liueth then the soule remaineth For as Augustine saith Anima in hominem creando infunditur infundendo creatur Or as some would haue it A common wealth is a cōgregation or a multitude of inhabitants beyng as it were the mother of vs all Which we ought to hold so deare that in defence therof we shuld not feare to hazard our liues For as Cic. saith wee are borne not for our selues but for our countrey kindred friends parents childrē parents and friends are deare to vs but our coūtrie chalēgeth a greater loue and exacteth a farther duty This word Common wealth is called of the Latine word Respublica quasi res populica the affaires of the people which the latines cal the Gouernmēt of a cōmon wealth or of a ciuill societie and is termed of the Greciās a politicall gouernment deriued of the Greeke word Polutia which signifieth the regimēt and estate of a citie disposed by order of equitie and ruled by moderation of reason which answereth and concurreth most fitly to this my present discourse purpose as the order estate wherby one or many townes are gouerned administered ordained to that end that euery societie should by due order or policie be framed Al men are naturally borne to affect societie whereof there be 3. sortes the one being giuen to the engendring and procreating of humane race as that of man and woman and this is wholy by nature Nam omnium societatum nulta est magis secundū naturam quam maris foeminae The other addicted to policie and ciuil gouernment as lawmakers within their seueral precincts limits this proceedeth partly by nature partly by other causes The 3. to lewdnes and wickednes as that of pyrates theeues and conspirators which societie nature needeth not this hapneth in many places either for want of lawe or the execution therof This naturall inclination of societie in generall is in it selfe rude and barbarous vnles it be gouerned by counsel and tempered by wisedome wherefore some of themselues eyther by instinct of nature or by diuine essence or secrete influence from aboue haue deliuered vnto their posterities a perfect way and sure reason as a sugred potion or sweete balme of their beneuolence to mitigate this humane societie among whome many were termed authors but God alone hath so framed the state of the whole cōmon wealth the gouernment thereof by his owne eternall prouidēce also cōstituted appointed Moses as an instrumēt to publish the same for our instructiōs knowledge by which meanes many profitable things for the due ordering of a common wealth may be reaped gathered for whose preseruations as amōgst the Grecians Persians Iewes in these our daies many were accoūted authors of reformations yet howsoeuer wee ought somewhat to restraine our libertie diminish our credit endammage our liues in the greatest ieopardy for the safetie hereof So deare was the loue of Vlysses to his coūtry that he preferred his natiue soile Ithaca before immortalitie Camillus a noble Romane being Dictator six times though banished yet when the Frenchmen had taken the Citie of Rome compelled the Romās to redeeme their heads with golde he with the Ardeats with whom hee liued exild slewe the Frenchmen saued the citie from bondage So Horatius Cocles a valiant Romane with two more at a bridge that entred into Rome kept backe and caused the whole armie of Porsenna to retire vntill the bridge was broken downe behind them then in spite of his enemie armed as hee was did swim safe into the citie and saued his countrie So likewise Cynegirus a man of excellent vertue willing to incurre any torture or torment for his countries safety who after many conflicts had with his enemies whom hee put to flight and hardly pursued vntill they were cōpelled to take shipping yet this valiant man being not willing to let them saile scot-free fastened his right hand on one of their shippes not letting goe his hold vntill it was cut off and then he held with his left hand of which also he

their direction in all domesticall affaires Wherby we may gather the great duty we owe vnto our parents to be no lesse then a firme bond of nature fixt in the minds bowels of euery one the which obedience Cicero so highly commended that he said The obedience of children towardes their parents is the fundation of all vertue Of which mind Torquatus sonne was who thought nothing so wicked as to disobey the will of his parents wherfore being vpon the displeasure of his father banisht he killed himselfe So likewise the duety which seruants doe owe to their masters is not much inferior to this whom they are to serue with al lowlines and seemely demeanure sustayning with patience all corrections though I deeme them not so much subiects as the seruants of Frēchmen were ouer whome their masters had power of life and death and as Gellius saieth in his 15. booke and 19. chapter The ten wisemen thought that authority not onely of masters ouer their seruants but also of parents ouer their children was very necessary throughout al dominions by which means they report the Cōmon wealth long to haue stood Doutles if parents ouer their children masters ouer their seruants had such authority that in respect therof the cōmon welth flourished then the supreme gouernour should in equitie haue farre greater preeminence being of both parents children masters seruants a commaunder vnto whom all should bee most obedient wherby the state of the Common wealth might perfectly stande and that it might bee sayed in respect of this obedience as it was of a certaine man comming to Sparta who beheld what honour obedience and reuerence the yonger sort did to the elders and the elders to their superiors said It is expedient in this citie to become an old man and of authority meaning that the Magistrates being so much regarded by the cōmunalties the Common wealth should of necessity long continue Herin I cōclude of obediēce determining to passe further 1 Obediēce formeth peace establisheth cōmon wealths preuents discords wicked men obey for feare but good men for loue 2 It is a cōmendable vertue in a seruant to know how to obey well 3 That countrey is well kept where the prince gouerneth rightly and the people are submissiue obedient Of Hope Cap. 28. HOpe is a sure ground of future things wished for whether they be diuine or trāsitory extolling the mind of man with great extacy being grounded vpon good fundation hauing laid an vnfallible anchor depending thereon with a sure cōfidence to effect and accomplish his desire which means is a sure remedy to helpe our fraile nature being ful of mistrust and diffidency whereby the spirite of man putteth great trust in weighty affairs reposing such certainty and confidence in himself which otherwise would be vaine vnperfit for he that is voyd of all hope may be accoūted to be partaker of the incidēt mishap to an vnhappy man Hauing then so sure a soueraine kindling our desire emboldening our courage wee cannot possibly misse a good effect proceding from so heauenly a stay so sure a safegard who resēbleth the pure Indian spice which the more it is pund the more fragrant smell it yeeldes so the more our hope is the greater is our comfort to enioy that happines which we expect for a good and vertuous man should alwaies hope wel and feare no mishap especially beeing grounded vpon the grace of God Such a man was one of Rhodes who was cast of a tyrant into a hollow caue wherein hee was fedde after the manner of a beast being enforced to sustain reuiles and torments his face being mangled martyred with woundes who being admonished of one of his friēds that he shuld seeke an end of his torments answered All things are to be hoped of man as long as he enioyeth life Euen so Thales Milesius being demaunded what was cōmon to all men answered Hope meaning it was a soueraine good and a confederate to faith which whosoeuer hath may wel assure himself that he in continuāce of time may attaine any thing how difficult so euer Wherupō Socrates the Philosopher said that it was impossible that either womā without man should bring foorth good fruite or good hope without labor wherby hee iudged that good hope should not be groūded vpon any vncōstancy which is the subiect of a vaine and licentious life wherupō euil hope which taketh no toile is planted therefore Socrates said hope without labor could effect no good thing which like a careful nurse should be alwaies imploid or busied about some affaires or other which hinder the increase of vice for security and idlenes are accounted the mother of al enormities lewdnes by which means true hope is excluded out of doores which in whosoeuer it remaineth neuer fayleth them in the greatest extremity Such a man was Daniel who hoped so much in the mercy of God that being throwen into the Lions denne yet escaped harmeles onely by his meere hope Likewise also Iob a man that was full of good hope who in his greatest distres mistrusted not saying Loe though the Lord slay me yet will I put my trust in him Wherby it may appere that he that hopeth well shal neuer be frustrated of his expectation 1 Hope groūded on God neuer faileth but built on the world it neuer thriueth 2 Hope of al the passions yeeldeth the sweetest sauour and the most pleasant delight wherof it is said that hope onely comforteth the miserable 3 A dastardly louer shall neuer without hope gaine faire loue without frowning fortune 4 Mellifluous words procure hope large protestations cherish it and contempt spils it 5 Hope is the fooles soueraine the Marchants comfort the Souldiors confederat and the ambitious mans poyson Of Faith Cap. 29. FAith as Cicero saieth is a constant firme bond of all sayinges and contracts appointed for the accomplishing of promises and what should be assuredly decreed vpon or as Diuines terme it is a sure stay and rocke of all Christians whereuppon consisteth all their felicity and if it bee firmly setled it neuer deceiueth the which to infringe there can be nothing worse vnto any man especially to him that ruleth because this blemish by how much the more excellent the party is wherein it resteth by so much the more openly it is to be seene and more hardly to bee rooted out Ennius reprehended the Carthaginians because they violated their faith and fidelity which was the first cause of the subuersion of their city who contended for the empire of the whole world with the Romanes which of al nations were a people of most prowesse and valour But what maruaile is it that these were so slender in obseruing of faith which is the fundation of all equity when in all places it is litle regarded and vtterly excluded out of doones begging her bread with teares as a vagabond of no reputation that I am almost ashamed to speake of

Which as Aristotle diuers others doe affirme is by vertue for the end of a citie and Common wealth that is the happines and felicitie therof is concluded to proceed of a good life which must require vertue which to vs is an impregnable towr a floodde that needeth no flowing a perpetuall during treasure an inuincible army a strong fortresse a true harbinger a burden supportable a balme that presently cureth an eternall honor that neuer dieth For as Socrates saith vertue is a thing that conducteth vs vnto immortality and maketh vs equals with the heauens and is called An electiue habit of the mind agreeing with reason and moderation of nature consisting in a Mediocritie between two extreams the one in defect and the other in excesse wherefore it excelleth all other things in goodnes For if by liberality substance health and liuing our countrey parents and children do well it hapneth in respect of vertue which doth aduance all and vnder whose wings all thinges are hatched which resēbleth the Cameleō that is of al colors sauing white so vertue tasteth of all diuersitie excepting vice This vertue is well compared by a wise Philosopher to the letter Y which is small at the foote and broade at the head meaning that to attaine vertue it was difficult and harde but the possessions thereof were passing pleasant for thereby wee are saide to attaine euerlasting felicity that is to witte by vertues actions which are of two fold The one variable or mutable the which may soone be chaunged or hindred especially the obiectes meanes which are vsed in the attaining thereof being taken away and this action hath no fellowship societie or affinitie with felicitie The other constant and inuariable which is firme and perfect intending a good effect alwaies perseuering in action and contemplatiō which by no meanes may be hindered or enforced to proue a changeling and this action is meere felicitie which ought to be in a Common welth wel established which beyng otherwise neglected or lightly regarded and slightly practised or on the contrarie side immoderately vsed might engender sundry vices for all immoderate actions on both sides are hurtful to nature For he that on this side flieth perill in an honest cause is termed timorous and fearful and he that on the other side aduentreth ouermuch is termed rashe therfore vertue is said to cōsist betweene extreames as not participating thereof The due obseruation of this vertue maketh a straunger grow naturall in a straunge countrey and the vitious a meere stranger in his owne natiue soile which if it be so that the efficacy of this vertue is so great and worketh such wonders no maruaile that Aemilius Paulus when it was reported him being a sacrificing that one of his sonnes the elder by birth was slaine in the field therewith being moued threw off his lawrell and triumphing crowne within a litle pawsing and deliberating with himselfe at last asked after what sort his sonne lost his life and yeelded vp the ghost to whom it was told that he was depriued thereof valiantly fighting at last breathing became breathlesse At which saying being comforted he layed on his triumphing crowne againe protesting and calling the gods to witnesse that hee conceiued greater pleasure at the death of his sonne because of his vertue then griefe and sorrow for his death Seeing vertue hath such a disposition and power of the reasonable parte of the minde and soule of man which bringeth vnto order and decency the vnreasonable part being out of square and frame causing it anew to propound a conuenient end to her owne affections passions by which means the soule abideth in a comely and decent habite accomplishing and discharging in all dutie and vprightnes of life what ought to be done according to reason Who thē respecting the properties thereof would not with al might and maine endeuour to be traced and trained herein wearing this as his recognizance and chiefe badge which euer glistereth and shineth though it be neuer so much obscured wherof Socrates hauing sufficient triall was wont to giue these precepts to his scholers That they should euery morning behold their Phisiognomy in a looking glasse wherin if they should seeme faire then they should employ themselues in Vertue that they might inwardly resēble the outward appearance if deformed then should they especially endeuour thēselues in vertuous actiōs that therby they might by the inward vertue shroud their outward deformity 1 It is the property of vertue in suffering patiently to ouercome 2 The first degree to vertue is to admire vertue in an other man 3 Vertue getteth no superiority by birth nor prudence by yeeres for there may be old fooles and yong counsellers 4 Vertue is a seemely goddesse of toyle imagination the mistres of fooles leuity the pride of nature and dissention the ruine ouerthrow of families Of Prudence Cap. 18. PRudence is a busie searcher and true inuentor of verity which alloweth nothing to haue fellowship with the truth except it be seasoned with reason and tempered with wisdome This vertue is allowed as a soueraigne precious good and is termed the very touchstone of truth which guideth the steps of men in an vnfallible way to the attaining and vnderstanding of vertue which procureth felicity Cicero defineth this vertue to be the knowledge of things which ought to be wished or obtained of those things which ought to be eschewed like a prouident mother foreseing what with decency should be accomplished in euery enterprise who prepareth a conueniēt fit abode where all other vertues might securely execute and discharge their seueral duties and offices for she accustometh to be conuersant in the choosing of good and euil being the captaine and mistresse of all other vertues whom shee feedeth This vertue cannot easily be taynted or inueigled with any lewd canker of vanity nor fettered within the bonds of folly being garded with al the troups of vertues and tried in the fire of zeale shining bright and yeelding a fragrant smell and fauour to the nostrels of the louers and possessors thereof like a beame proceeding from the cleere sunne which doth not onely lighten and kindle the affection but also doth illuminate the vnderstanding and knowledge of man wherefore wise men haue laied a difference betweene science prudence saying that science is a dead knowledge of things which of it selfe cannot change the will in such sort that it may embrace and followe the knowne good and auoid the euill which is euident in wicked men imbrued with vice endued with knowledge Wherefore Socrates was wont to admonish his scholers that in all their life time they should haue these three things in memory to witte Prudence in minde which is an inuiolable castell as Antisthenes saith Scilence in their tongue and shamefastnesse in their countenance without which nothing may bee done wisely because prudence is the prince and guide to all other vertues wherein the