The precepts teaching a prince or a noble estate his duty/ written by Agapetus in Greek to the emperor justinian/ and after translated into Latin/ and now in to english by Thomas Paynell. To the right excellent and noble baron/ my lord Montioy/ lord chamberlain to the queens grace Thomas Paynel greeting. But that I hitherto have marked excellent baron/ both by philosophers/ laweers/ orators/ poetis/ and divines/ accustomably to have been used/ that when so ever any of them did either make work/ or translate any excellent man's work: are wont for the defence thereof/ exquisitely to choose some one well learned or noble parson/ to whom they should vow and dedicate their labour: I at this time musing to whom I should ascrive this my rude translation/ should not before many other have chosen your excellence. Than if I use an honest/ old/ & approbate custom/ who will blame me? If I chose an excellent learned man (I mean your excellence) and borne of high blood/ who will not approve my doing? If I dedicate my small pains to you my especial good lord and patron/ who can reprove me? Nor the smallness of this work shall not withdraw me to ascrive it to your magnificence: for often times in small and compendious rules/ are wont to be enclosed great wisdom and learning/ as saith Beroaldus in these verses: Sunt hec parva quidem fatcor: sed magna subinde Esse solent parvis deteriora bonis. Hoc adamas/ gemineque docent: que corpore parno Oblectant reges/ divitibusque placent. Nos contra horremus magnos persepe gygantes. Terremur magnis sepe voluminibus. And of a man of my degree and fortune/ what other thing might be offered to your excellence so rich/ so high in dignity? Statius writeth for Rutilius Gallus/ Sepe this hos inter honores. Cespes/ et exiguo placuerunt farra salino. furthermore if master Agapetus abashed not to write this his little book unto the emperor justinian/ I without blame may dedicate the same to your goodness. I confess it a small thing/ but than I say it is a book of great wisdom and learning/ containing all these precepts/ by the which not only a prince/ but all other estates may learn to do justice/ may learn how by humanity and gentleness to order their subjects/ ad servants. Is this small book than unworthy to be moche made of? unworthy to be dedicated to your excellence? unworthy to be accepted? unworthy often to be turned? Is it a light thing for a prince/ to learn justly how to rule his people/ and to temper every thing by justice? Let them therefore that will dispreise this small work because it is small/ but my trust is/ that your excellence/ not considering the smallness thereof/ but the brief preceptis of great wisdom and learning therein contrived: will not only praise it/ but also (by God's grace) still continually ensue the same. Thus I commend 〈◊〉 to your excellence/ desiring your gentleness gently (as ye be accustomed to do) to accept this my rude translation. The precepts of Agapetus to the emperor justinian. considering o mighty Emperor thou hast the highest and honorableste dignity of all dignites: thou shouldest honour & worship him above all other/ which hath reputed the worthy of such honour. For why/ god in likeness of his celestial empere/ hath delivered to thee/ the sceptre and governance of this world/ to instruct and teach thy subjects to keep justice/ and to punish them/ which persuade the contrary/ following and obeying his laws and his preceptis/ and ordering thy subjects as right and equity requireth. two. As the governor of a ship in tempest doth watch diligently both for his own safeguard and his: so an emperor must keep such diligent watch/ that equity and justice be in surety: and so strongly repel the vehement waves of iniquity/ that the ●●ot of his worldly commonwealth be not frushed and broken with the waves of wickedness. iii. Therefore we mortal men specially are taught and instructed with holy scripture/ to know ourself. For who that knoweth himself/ shall know god: and he that knoweth god/ shall be likened to god: truly he shall be likened to god/ that is God's servant: he is God's servant/ that doth nothing contrary to God's intendment/ but that he thinketh be ꝑteyning to god: he speaketh as he thinketh/ and doth as he speaketh: which thing no man may do effectually/ with out perpetual continuance in goodness. iiii. No man should glorify or delight in the nobility of his kyndrede. For why/ both rich and pour be engendered of earth. Therefore no man ought to exalt and praise his vile & earthly kyndrede/ but only glorify and rejoice in good and godly manners. v. O man look and know thou/ that the higher thou art by God's help in dignity: so much thou art more in his debt: therefore thank thy benefactor thereof/ which accepteth that is due to him as merit/ and for friendship doth friendship: god is always the first that giveth/ and yet as he were our debtor/ he quiteth again our goodness to him showed. only requiring for his gentleness and kindness to us/ effectual love and thanks. vi. Truly there is nothing that maketh a man so commendable or praise worthy/ as to do/ that he desireth to do: and to will and do/ that is good and righteous. considering than that this power is given the by almighty god/ of the which in our be half thou hadst great need: thou shalt will and do nothing/ but as god (that hath given the such faculty and power) willeth and commandeth. For truly nothing is more pleasant both to god and man/ than to do justice. 7. The unsteadfastness of these worldly riches ensue and follow the course of flowing waters/ which riches he shall possess & enjoy but a while that thinketh him self of them most sure. For shortly after/ with the falling water/ they will leave him and enrich some other. Therefore good and merciful deeds be to man most sure and steadfast: for the merit of them returneth evermore to the profit of the good deed doers. viii. Because of this high & worldly empire thou art hard to be spoken with all: and yet by reason of such power thou shouldest humiliate thyself: and therefore the spedilier admit pour men to thy speech and presence. Thou shalt therefore the sooner (following God's rules) listen to pour men/ that god may in thy necessity both kindly hearken to thee/ and also help the. For look how we order other/ so of god we shall be ordered. ix. The pens; iful and troubled mind of an emperor must be evermore as pure as the glass/ that so it may by divine and godly light/ continually glister & shine: and also that he by quietness of mind may learn distinct and true knowledge of things. For truly there is nothing that causeth man so well to mark and be hold what is to be done/ as a quiet mind and clear conscience. x. Like as the mariner/ a little going out of course/ hurteth & is noyful to those that sail with him: & as the ship by negligence of the governor perisheth and goeth to wrack: even so do the cities. For if a subject do amiss/ he hurteth himself more grievously than the wealth public: but when the ruler/ the governor/ or prince mysdoeth/ he hurteth the whole communalte: Therefore for as much as he must give a straight count if he rule not well: it were needful that he with exquisite diligence both speak & do every thing/ and so avoid all danger. xi The circle & wheel of these worldly things be often times turned/ the which are turned sometime this way sometime that way. Truly in these things is no equality: for in them is neither constancy nor yet any sure fundation. Therefore o most mighty emperor among these changeable movings/ and unstedynes of things/ look that thou have a steadfast thought and mind/ with true faith and pity. xii. Thou shalt fly and withstand the enticing communication of flatterers/ as thou wouldst eschew a sort of ravening crows. For crows peck out the corporal eyes: but flatterers blind the understanding of man's soul/ when they will not suffer him to perceive the truth of things: for either they praise things that are worthy to be dispreised/ or else dispreise things most worthy to be praised: so that one of these two must needs follow/ that is/ either the commendation and laud of ill and wicked caitiffs/ or else the contempt and dispraise of good men. xii. An emperors mind must always be constant. For why/ to change with every wavering and unsteadfast thing/ is a token of an inconstant mind. Therefore thou shouldest cleave and affix thyself to good and virtuous men/ which shall stablish & make steadfast thy kingdom & empire. Nor thou shouldest not proudly elevate thyself/ nor yet without reason to much submit thyself: but prudently after the use and custom of wise men/ surely to ground the inconstance. For who so ever grondely thinketh upon the deceitfulness of this life: and will also behold the vileness and shortness thereof: considering furthermore the bodily filthiness/ he will never wax proud/ be he in never so high a dignity. xiiii. Above all other precious ornamentis that any kingdom hath/ the crown of pite and of divine service doth most height and ornate a kings and an emperors majesty. For why/ earthly richesses/ favour of the commonalty/ laud & praise do soon vanish away/ but the glory of good and virtuous life/ is immortal/ and shall never be forgot. xv. Me thinketh it much unconvenient/ that the poor man and the rich should suffer like harm by contrary and divers causes: the rich by abundance and great welfare are corrupted: the pour perish through famine and scarsite. Farther more the rich possesseth all the world/ the pour man hath not where he may set his foot. Therefore/ to the intent that they both may be holp/ they must be ruled by deduction/ that is/ the rich must give to the power: & so the inequalite shall be brought to equalite. xvi. The time and season of prosperous life/ which certain old prophettis did prognosticate should come/ when wise men should govern and rule/ or kings wax philosopher's/ is now manifested and opened: for truly you giving now and applying yourself to philosophy & wisdom/ are esteemed worthy to be rulers: but specially when in your authority and governing/ ye decline not from reason & wisdom. For if to love wisdom maketh the philosopher/ and the beginning of wisdom is the fere of god/ which ye must ever more remember: who can say/ but my writing is true/ & as clear as true? xvii. For certain we affirm the to be an emperor/ seeing thou wilt overcome & subdue thy voluptuous pleasures. and than thou art crowned with the ●●●deme of chastity/ & than thou showest thyself arrayed with the ●urpul rob of justice. As for all other things vanish away: these virtues be immortal: all other pleasures and worldly dignites perish: but as these virtues be far from all peril/ so they be everlasting. xviii. If thou wilt be beloved & honoured of all men/ look thou help all men. For certainly there is nothing that causeth a man to be beloved and honoured so soon/ as to help and succour pour men: for the capping & kneeling that is done for fear/ is fucate & figured flattery of feigned honour. nineteen. Thy empire by all right & reason is therefore the more worthy to be honoured and praised/ that it feareth and keepeth his enemies under: and showing to his subiectis all kindness keepeth them in good prosperity. Therefore as it overcometh his ennmies by strength of arms/ so his subjects by charity and good love surmount & overcome his gentleness & goodness: truly between these ii kinds of humanity & love is no more difference/ than is between the tame sheep and other wild beasts. xx. Though an emperor in body be like all other/ yet in power he is like god/ & master of all men. For in earth he hath no peer. Therefore as god be thou never chafed or angry/ as man be thou never proud. For though thou be like god in face/ yet for all that thou art but earth: which thing teacheth the to be equal to every man. xxi. Accept and favour them the give the good counsel/ but not those that flatter thee: good counseilers consider what ought to be done: flatterers consider what may please men of might: which flatterers are like men's shadows: for they gainsay nothing/ but allow & praise what ever is said. xxii. Be so to thine/ as thou wouldest that god should be to the. For as we here other/ so we shall be hard/ & as we favour other/ so god will favour us. Therefore let us first show mercy and be merciful/ that in like manner we may obtain mercy. xxiii. As a fair glass expresseth the very true physiognomy of man/ that is of goodly & beautiful persons their beutifulnes: and of ill favoured their ill favour: so the righteousness & equity of god is likened to our deeds. For after our deeds/ god will reward us. xxiiii. Do that y●e intend coldly/ but yet do it speedily that ye purpose to do. For foolish hastiness in every thing is very perilous. Truly who that marketh diligently/ what mischief riseth of hastiness/ shall soon perceive & like wise understand the commodity of good counsel/ as sick folk aft their sickness understand the pleasure of health. Therefore most prudent prince with sage counsel and devout prayers made to god/ look thou diligently search and inquire what shallbe profitable for thee/ to rule and govern this world. xxv. Thou shalt best govern thy noble empire/ if thou oversee all things thyself/ & suffer nothing negligently to pass. Nor it is not a small thing in thee/ that in comparison of thy subjects appeareth to be small. For the least word of an emperor/ is among all folks right highly esteemed/ and of great authority. xxvi. Because there is no earthly man that can constrain the to observe and keep thy laws/ enforce thyself to use & keep them. For if thou diligently observe them/ thou shalt manifestly show/ that the law is worthy to be observed/ and the breaker of it/ worthy to be punished. xxvii. It is one thing to sin/ & not to chastise sinners. For who so ever dwelleth in a cite/ & there in suffereth wicked livers/ before god he is an ill liver. Therefore if thou wilt be esteemed to be indifferent/ honour them that do well/ & punish them that do ill. xxviii. I think it very expedient to eschew ill company. For who that is conversant with ill livers/ shall either suffer harm/ or learn some ill. But he that leadeth his life among good & honest company/ either he shall learn to follow honesty/ or else to diminish his faults and vices. xxix. Sith it is so that god hath given to the rule of all the world/ look thou use no ill officers. For he that promoteth them shall answer for their offences. Therefore great offices must be diligently given/ & well & wisely bestowed. 30. I esteem these two things to be like ill/ to be chafed with the lewd dealing of our enemy/ or to be mollified with the pleasant sweet words of our friends. For we ought to resist & with stand them both/ that is/ never to decline from comeliness/ neither in revenging the unreasonable ill will of our foos/ nor in rewarding the feigned benevolence of our friend and lover. 31. Esteem not those thy faithful friends/ that will praise all things that thou speakest: but those/ which with out any feigning/ do all that they can for thee: and be glad & rejoice/ when thou sayest or dost any thing well/ & again be sorry & heavy/ if thou do or say ill. For certain these betokens of friendship aborring all fraud. 32. Let not the greatness & might of this thy earthly empire change thy noble mind/ but ruling thy frail empere/ and subject to divers fortunes/ have among these mutable things a steadfast and immutable mind/ not lifting up thyself by to moche joy/ nor yet hurting thyself by to moche heaviness & sorrow. For like as gold though it by craft & wit of man be turned now thus now other wise/ & wrought in divers fashions of ornaments: yet it remaineth gold still nor will not be changed from his nature: so thyself most noble emperor/ though from grice to grice haste borne one office after an other/ & art come to the most highest honour/ yet thou remainest the same thing thou were. Keep thou therefore among these diversities of things an inalterable and a constant mind/ the which from this worldly empere/ shall bring the to perpetual bliss & joy everlasting. 33. If thou wilt have the dominion of thy empire commended/ dame thine own offences as worthy punishment as the defaults of thy subiectis. For in this world no man/ but only thine own conscience can punish the. 34. He that obtaineth high power and dignity should ensue & follow as near as he may/ the giver thereof. For if th'emperor represent god/ lord of all thing/ and by his liberality hath the governance of every thing: he than (but namely in this point) shall follow him/ & esteem no earthly thing so precious/ or so much of man to be desired/ as to be mild & merciful. 35. Above gold and precious stone we should lay up as treasure the riches of well doing. For they in this present life/ through hope of the fruition to come will delight us: and in the life to come/ by experience and taste of everlasting joy/ they shallbe to us sweet & pleasant. These worldly things/ the seem to us pleasant/ should be eschewed and utterly avoided/ as unmeet/ and nothing ꝑteyninge to us/ that they by enticement deceive us not. 36. Look thou quite them with gay rewards/ which with good will do thy commandements. For by the mean thou shalt increase the courage of good men/ and teach the yldoers to lament their offences. For it were to much unjust dealing to reward alike aswell them the deserved not as deserved it. 37. Than truly the empire exceedeth all other things/ when the ruler thereof inclineth not to undiscrete cruelness/ but to amiable equity & justice/ fleeing beastly cruelness/ and ensuing godly kindness. 38. aswell thou shalt judge rightfully thy enemy as thy friend/ not favouring thy friend for friendship/ nor hurting thy enemy for hatred. For it is a like inconvenience and offence/ to help thy friend desiring that is against eqte/ as it is to hurt thy enemy demanding justice: the misdeed in both cases is like/ though the persons be divers. 39 judges must diligently hearken to their causes. For it is a very hard thing briefly to perceive the truth/ the which from negligent persons soon skapeth. But if a rightful judge will leave the feigned eloquence of attorneys/ and considering the true entemtion will fly the likelihood of causes/ he shall shortly perceive the troth. And furthermore avoid ii divers faults/ that is/ they shall neither do/ nor yet ꝑmit any other to do against honesty. xl. Though thou have as many virtues/ as be sterris in the firmament/ yet thou shalt never overcome the goodness of god. For what so ever we offer to god/ we offer to him but his own. And as no man can go fro or before his shadow in the son/ always going afore or near following him: so the goodness of god is insuperable/ and can not be exceeded with good work of any man. xli. The treasure of liberality is infinite. For who that liberally spendeth getteth/ and spending his goods other gether them. Look than most liberal emperor: that thou mind those things: and that thou give largely to pour men. For when the time of rewards and thanks shall come/ than for this thy liberality/ thou shalt have infinite thanks & great lucre. xlii. Seing thou hast obtained and gotten thy kingdom by god/ follow thou him in all good work/ that men may know thy liberality. For thou art of the numbered of them that may do good/ & not of pour men and those that covet to be holpen. For god therefore hath given the so abundant riches to help & succour pour men. xliii. An emperor is no otherwise ordained to rule the world/ than man's eyes to rule and watch for the safeguard of his body. He is deputed of god to minister those things/ that may be profitable for man. Therefore an emperor ought to do none otherwise for all men/ than he would do for himself: that so by his tuition they may avoid all dangers/ and prosper in goodness. xliiii. Think thou the most sure defence of thy prosperity/ to hurt nor to injury no man. For he that offendeth no man/ suspecteth no man. If than to injury no man doth cause good custody and safeguard: then truly by liberality thou shalt the sooner obtain it. For as liberality getteth and engendereth defence: so it conserveth good and honest love. For if we do that is honest/ men will love and keep us. xlv. Be thou (o most meekest emperor) to thy subjects through thy excellent power/ terrible: and by thy liberality and goodness be thou amiable. Nor thou shouldest not by to much favour/ set at light and nothing regard thy high power: nor yet regarding to much thy power/ despise favour. But keeping a mean/ thou shalt as well show lovely kindness to thy subjects/ as by asperite & sharpness chastise to great familiarity. xlvi. Such things as thou by word dost prescribe to thy subjects/ look by example of pure life thou accomplish. For if thou do reason/ and with reason dost live as thou sayest/ every man shall greatly commend the. xlvii. Love them most noble emperor/ that meekly desire thy gifts/ more than those/ which diligently desire to give the gifts. For these thou art bound to thank/ & also to reward them: the other truly shall assine god to thank thee/ which reputeth to be given to him/ & for his love/ what so ever is given or done for pour men. xlviii. The virtue of the son is to illuluminate the world/ th'emperors virtue is to be merciful/ & to help pour men. Truly a meek & a merciful prince exceedeth the brightness of the son: for the son giveth place to the night but a good virtuous prince suffereth no extortion/ but by the light of truth and justice/ he castiseth iniquity. xlix. Thy predecessors have greatly ornated their empere/ but thou truly by thy humanity & affabilite/ not esteeming thy ryal & mighty power/ hast moche more greatly ornated it. Wherefore all they that need mercy run to thy grace/ which delivered from their poverty & adversity/ do highly thank the. l. Look how moche thou excellest all other in power & dignity/ so moche the more thou shouldst endeavour thee/ by noble & virtuous deeds to excel & shine above all other. For high power reqreth great honesty. God also will require/ thou help (after thy power) needful and honest persons. Therefore if thou desire to be truly praised/ & to be by god/ as it were by a trompeter declared a conqueror: join thou to the crown of thy invincible empire/ by helping the power) the crown of everlasting joy. li. ere thou command that right and equity ꝑsuadeth/ look thou well upon it. For verily so thou shalt evermore command that right is. Man's tongue is a very slippery instrument/ the which hath brought many one in to great peril & danger. Therefore if thou prefix to the foresaid instrument that is goodly & honest/ it shall sound only that is pleasant/ & right to be executed & done. lii. A prince in all things must be subtle & wise/ but namely in iuginge of great & weighty causes/ seldom angry/ and not to be angry without a great cause. But because never to be angry is not laudable/ an emperor to refrain the furiousness of misdoers/ and that men may purge their faults/ shall measurably use his anger. liii. Look thou be diligent to know ꝑfetly the manners & conditions of thy servants/ & of all those/ which charity enforceth the to love. And also be thou diligent to know those/ which deceitfully do flat thee. For oft times deceitful lovers & flatterers do great hurt. liv. When so ever thou hearest such communication or counsel/ the may profit/ do not only here it/ but also follow it. For truly the emperors majesty is than ornated/ when he himself considereth/ what is necessary to be done: and despiseth not other men's profitable invetions & counsel/ and is not ashamed to learn/ and quickly executeth that he hath learned. 55 As a castle/ which by reason of his strong walls is invincible/ and setteth light by his enemies: so thy empere/ well walled with liberality & fortified with devout prayer/ is invincible/ and by God's help shall triumph of his adversaries & ennemes. lvi. Use so this inferior kingdom/ that it may be to the a way to the kingdom of heaven. For who so ever governeth well this earthly kingdom/ is esteemed worthy to obtain celestial joy and pleasure. He ruletth this world rightfully/ that charitably loveth his subjects/ and of his subjects is duly honoured & dread/ and when he procureth/ that none occasion of ill be among them. lvii. liberality & charitable deeds is a perpetual & incorrupt garment. Therefore who so ever will reign charitably/ must ornate and cloth his soul with such goodly vesture and apparel. For who that helpeth the pour men/ shall obtain joy everlasting. lviii. Considering that god hath given thee/ the imperial sceptre/ look thou endeavour thyself utterly to please him. And because he hath preferred the above all other: thou must honour him above all other. Truly god esteemeth it the most singularst benefit that thou canst do him/ to defend his creatures as thyself/ and liberally to help them as bound thereto. lix. Every man that desireth his health must call upon god/ but specially the emperor/ which laboureth for the wealth of all men. And he defended by god/ shall as well overcome his enemies as defend his subjects. lx. God needeth nothing. An emperor hath only need of god. Therefore follow him that hath no need/ & show mercy abundantly to them that ask it. not reckoning straightly thy expenses of house hold: but rather help every man that desireth to live. For it is better to help the unworthy for honest men's sakis than for the vice of the unworthy to defraud the worthy of that they deserved. lxi. As thou wouldest have forgiveness of thy sins/ so forgive other that the offend. God forgiveth them that forgive. & where forgiveness is/ there is god. lxii. A prince that would demean him fautlesly/ must diligently take heed/ that his people be virtuous/ & that he be ashamed to sin/ & that he give no open example to other to do am●s/ & that he abstain privately lest he offend openly. For if subiectis be ashamed to do amiss/ moche more their ruler ought to be ashamed. lxiii. It is a private man's vice to do ill & live viciously/ but a prince to forget his own wealth & honesty is much more vicious. For the abstinence from ill doth not justify man/ but the doing of honesty & goodness. Therefore no man should only abstain from ill/ but also endeavour him to do justice. lxiiii. Death dreadeth neither king nor emperor/ but equally devoureth every man. Therefore before his fearful coming/ let us gether our riches in heaven. For no man can carry worldly riches thither/ but all left in ertthe/ he shall their naked give account of his life lxv. As an emperor is lord of all men/ so with all other he is God's servant. And shall than be called a lord/ when he by utue of chastity overcometh his sensual lustis/ & with an invincible mind despiseth the transitory pleasures & joys of this world. lxviii. As man's shadow followeth the body/ so sin followeth the soul: which soul ones separated from the mortal body/ shall give arekening to god of his good & ill deeds. Nor than is no time to deny any thing. For every man's deed shall bear witness/ not by word but representing & opening every man's deed/ as he did hit. lxix. As a ship having wind at will bringeth the passagers oft times into the haven sooner than they would a thought so the swift time of this mortal life passeth away/ & we approach to our end: Therefore let us leave to love worldly things/ which this world esteemeth so moche/ & let us studi how to get to the port of heaven/ where is no wailing/ but eternal joy and pleasure. lxx. No man by reason of his dignity should be haute & proud/ but considering the substance of the flesh/ should repress the swelling pride of heart. For though he be made a prince in earth/ yet he must mind/ he was engendered of earth: & that from earth he ascended to the seat royal/ & from the seat royal he shall again descend to vilem earth & ashes. lxxi. Be never careless prince most excellent. & as they that go up a ladder stint not till they come to the highest rung or grice: so thou desiring to have utu/ shouldest never cease till thou come to the kingdom of heaven. Which thing christ/ the keeper and encrecer of all thing (whose name men shall glorify & praise etnally) grant the & the empress thy wife. Imprinted at London in Fleetstreet in the house of Thomas B●●thelet/ at the sign of 〈◊〉 Cum priui●●gio a rege indul●●.