AN EXPOSITION OF CHAPITERS exhortative, set forth in greek withoute meditation, by Agapetus, Minister of the most holy and great church of God: and now translated most truly out of greek into English, by james Whit Scotishman, as, the learned in both the tongues may easily judge.  
 printer's device of Richard Serle (McKerrow 136): "arms of the city of Geneva" with the motto "post tenebras lux". POST TENEBRAS LVX  
PRINTED AT LONDON BY richard Serll, dwellinge in fleet Lane at the sign of the half eagle and the Key 1564.   

Grace from God the Father, the son and the holy Ghooste, be to the queen of Scotlande.  
I Haue been oftentimes devising with my self( most gracious sovereign) how I might best utter my good behoveful unto your noble Grace, according to my bound duty. I haue concluded and thought it best, to dedicate this little book to your majesty, in the whyche the office of a Prince is briefly set forth, not onely towards God his superioure: but also towards his Subiectes, sheep under his cure, a matter very proper and convenient for your most royal Person: not because your Heighnes knoweth not the same all ready, but because it may put your majesty in remembrance of that ye grow. how can there be any thing worthy of knowledge that is vnknowen to your most noble Grace: being so well learned yourself, and served with most learned, honourable, wise, prudent & Godly counsellors, so that your majesty must needs see, not only with the eyes of your most beautiful body, but also with the eyes of your most godli mind: according to Plato saying in Phaedro. Δίπλοῦν ὁρῶντες ὁί μα●οντες τὰ γράμματα that is, the learned see with double sight: the learning of the Scriptures in deed, maketh the eyes of the soul to see perfectly: as writeth the Prophet. 119. Chapter. Thy word is a lantern unto my feet,& a light unto my paths, to walk& live, therfore most gracious queen, in the fear of the Lord, is necesary the hering& reading of Gods word. by the which in faith fear him and keep his commandments: for the true serving of God, is the observing of his statutes: whose statutes, laws& wyl can not be knowen, without the light of his worde according to Matthew. the 22. chapped. Ye ●re not growing the Scriptures, know then most gracious sovereign the sacred Scriptures and Testament of christ our saviour: In the which he promiseth to your majesty a portion most precious: after this temporal a kingdom everlasting: which your Grace must obtain& possess by onely faith giving to the promise of the lord. What is the promise? mercy promised: to whom? to all that haue trust& confidence to be saved through his mercy: and that Christ our saviour is a true promiser, and will accomplish his promise to all those which steadfastly believe to be saved freely by him with out respect of any other thing. For the holiest that ever was, is, or shal be, is by Gods draw justly condemned, and through his mercy onely save, according to paul. the .3 to the Romaines. Omnes enim peccauerunt, ac destituuntur gloria ●ei. All haue sinned, and haue need of the glory& mercy of God. That your majesty, after this thirdly kingdom long happily governed, may reign eternally through his promised mercy obtained by faith: I will while life may last, continually pray.  
Your majesties seruant james White   

To the most godly and devout justinian our Emperour, Agapetus the smallest Minister.  
THOWE o Emperour having honour far above all honours, honorest above all God, which judged the worthy the same, because to the similitude of the heavenly kingdom he hath given thee, the sceptre of the earthly Empire: that thou mayst teach men the keeping of iustice, and punish the barking of those, which rage against it, thou thyself being ruled by thy own laws, and rulinge thy Subiectes by them.  
2 The circumspectly understanding& mind of the Emperour, Watcheth always as a master of a ship, holding fast the rother of iustice, driving away manfully the waves of pertialitie: that the boat of the beautiful Common weal be not broken with storms of iniquity.  
3 The lesson is godly, and first we mortal men be taught, each one to know himself. 〈…〉 knoweth himself shall know God: who truly knoweth God: will bee like to God: he shall verily be like to God, which is made worthy of God: he is made worthy in dede of God, which doth nothing unworthy of God: but thinketh truly that appertaineth to him, speaketh that he thinketh, and doth in deed that he speaketh.  
4 Let no man here brag the nobility of his progenitors, because all haue earth the forefather of their kindred: as well they which triumph in purple and silk, as they that bee oppressed with poverty and sickness: both they which be adorned with crownes,& they that watch the chambers. Let us therefore, not be glorious in our earthly kindred, but in gentleness& godly manners seek we praise.  
5 know thou O divinely framed example of godliness, that the more benefits God iudgeth the worthy, the more art thou bound to give him thankes: render therefore to God which is liberal, the duty of thankes giuing: which accepteth dueties ●s a benefit,& recompenseth thy good turn with many, for he always preventeth and first aideth thee with his benefits, bestowinge his grace and free gifts, as a duty vpon thee, renderynge of thankes therfore requireth he of us, not such, as by the uttering of good words, but by the showing of godly deeds, is performed.  
6 nothing maketh so much a man good& honest, as to be able to do truly all that he willeth: both to will forsooth, and to do that is humane and gentle, because therefore power is given to thee of God, the which thy good will, for us, did need. Will all, and do all, as pleaseth him, which hath given to thee the same power.  
7 The unstable riches of earthly goods and lands, be like the side and running of the waves in waters, because for a while they flow to those which think to haue them, but shortly after, they ebing again, go away to others. Onely the threasure of well doing is stable, and steadfast to the possessors of it: for the thankes of good works return to the doers.  
8 No man Verily may come to thee, for the highnes and excellency of thy Empire here beloue: the needy and poor may easily come to thee, for the force and puisaunce of thy power above, thou openest thy ears to those which are besieged with poverty, that thou may find the ear of God opened to the like as we be to our fellowes and compagnions in service, such shall we finde the lord towards vs.  
9 The careful mind of the Emperour and king most like a looking glass bewyped and made clean, that it may always shine with godly beams: and from thence learn the precise iudgment of matters, nothing maketh so much to see that is needful and necessary, as the keeping of it always without spot.  
10 As it cometh to pass among Saiclors, when a Marinor doth err, he bringeth small harm to those which sail with him, but when the rother master himself offendeth, he leaseth the whole ship. even so, if any subject in a city or realm committeth a fault, he hurteth not so much the public weal as himself: But if the Prince iniurieth he overthroweth the whole Common weal. Let him therefore, as one which must render no small reckninge, if he neglect any thing that ought to be done: with exquisite diligence both say and do all things.  
11 A certain circled of worldly affairs runneth round in compass, carryinge them hither thither, and about. Also in them is vnequalitie, because none of the things present remain in their self same state. Therefore must thou O most mighty Emperour keep thy reason and godly meaning in this tumblinge change change of things vnchaungeable.  
12 abhor& disdain the deceitful words of flatterers, as the greedy manners of ravens: the one diggeth out the eyes of the body, the other maketh dull and blunteth the understanding& senses of the soul, not suffering to consider and set the truth of things. For either they praise, when the thing is worthy of rebuk: or oftentimes they discommended, that is above all commendation. where they offend in one of these twain, either the evil they praise, or good, dispraise.  
13 The mind of the Emperour must always be equal and moderat, for to be changed with the change of things, is the sure sign of an unconstant mind. To stick steadfastly in good things, with the which constancy your godly Empire is made strong, neither with wanton pride to be extolled, neither with sadness discouraged, is an evident argument of constant men, having their minds stable.  
14 Yf any man hath his mind and understanding clean of the fraud of man,& seeth the vileness of his own nature, the shortness and sudden perishing of this present life, also the uncleanness coupled to the flesh, he will not fall into the daungerous place of pride: although he be in high honor and authority.  
15 above all the noble and excellent things of a realm, the crown of godliness garnisheth& beutifieth a king: riches vanisheth away, the praise of the people and glory pass over, but the famed of godly governing is continued and prolonged to the world immortal, and maketh her possessors stand still beyond forgetfulness.  
16 It seemeth to me most inconvenient and against all reason, that the rich& poor men of unlike, suffer like hurt and damage, the one bursteth with fullness, the other perisheth with hunger: some possess the bounds and ends of the world, others haue not whereon to set their soles of their feet. That therfore both may obtain health, thou must by taking away& giving, heal them both. Also thou must reduce and transfer to equality, the vnequalitie.  
17 In our daies is shown the time of a prosperous and good life, which some of the aunciauntes did prognosticat, should come to pass: when either Philosophers shal be kings, or kings Philosophers. For as well using philosophy ye be judged worthy and apt for a realm, as, when reigning, ye forsake not philosophy, if the love of wisdom wisdom is the fear of God: which in your breast always you haue. It is evident how true it is that I haue spoken.  
18 In very troth, I judge and esteem thee an Emperour, because thou art able to rule vanquish and bridle thy voluptuous and carnal affections: which arte as well garnished with the crown of temperance, as appareled with the purple rob of iustice. For other kind of power hath death to succession: but such a kingdom keepeth and possesseth an immortal perpetuity other manner of authority is resolved and made of none effect in this age, but this is delivered of the punishment perpetual.  
19 Yf thou wilt take the fruit of honour from all men, be thou a common friend& good doer to al men, forsooth nothing getteth good will so much, as the gift of a good turn, bestowed vpon those which haue need, the reverence done for fear is coloured flattery, deceiving with the little of feigned honour, those which trust to it.  
20 With good reason your Empire is to be reverenced and esteemed, because it sheweth to the enemies the power, but to the subiectes it rendereth humanity and gentleness: it vanquisheth them with the force of armour, being vanquished of her own unarmed love and charity. Howe much distance is there between a wild beast and a sheep, somuche difference your Empire iudgeth between the one and the other.  
21 In the substance of his body the king resembleth all men, but in the power of his dignity and honor he is like to god above all: for he hath none in earth higher then himself he must therfore as God not be angry, neither as a mortal men be proud& arrogant. For although he is honoured, as the image of God, whom he representeth. Yet notwithstanding he is framed& made of earthly dust, by the which he is taught the equality, wherein he is like to all men.  
22 Accept and approve those which will council good things, but not those which will study to flatter always. The one in very truth considereth that becometh and is necessary, tother forseeth the things which please the mighty and puissant: following the shadows of bodies, they consent to all that they speak.  
23 Be such towards thy servants as thou wishest the lord to be to thee, for as we hear, we shalbe hard, and as we regard and see, we shalbe regarded and seen of the visage of God looking: vpon all, Let us therfore first give mercy, for mercy, that we may receive the like for like.  
24 As looking glasses exact and perfect show such phisionomie of the visages, as the principal example and Patron: of the mer●y, forsooth mer●y: but of the sad, truly sad.  
even so, the just iudgement of God is made like to our doings: such as our works be, such he giveth to us, requittinge us with the like.  
25 Consult the things which thou must do slowlye, execute and finish which thou hast determined diligently: because hastiness and negligence in matters: be daungerous. Yf any man will consider in his mind the mischiefs coming through lack of consultation, then shal he well know the commodities of good council, as after thexperience and poofe of sickness, they shall feel better the pleasauntnes and good gift of health. Thou must therfore O most discreet and prudent Prince: with very wittye council and fervent prayers search out diligently the things which will be profitable for the world.  
26 Thou shalt best rule thy noble and excellent realm, if thou study to see& all suffer not to oversee, and neglect any thing. It is not forsooth small in thee, which appeareth small in comparison of thy subiectes: a little word of the king hath great efficacy and power amongst all.  
27 Inioigne to thyself a necessity to keep the laws, seeing there is none in earth hath power to capitain thee: so shalt thou show the reverence of the laws thyself, in reuerensinge them before others: and it shalbe manifeste to the Subiectes, that the transgression of the laws is not without danger.  
28 To offend and not prohibet those which offend judge them to be like evil: for if any man dwelling in a town live after the lawe, and bear with them which live against the lawe, he is judged a compagnyon and helper of the wicked. Yf thou wilt be allowed and praised two maner of ways, regard both the well doers, and rebucke them that do evil.  
29 I think it very profitable to flee the company of evil doers, for he that is always with evil men, must needs either suffer or learn some evil thing. But he that liveth with good men, either learneth a following of good things, or the diminishyngs of his vices.  
30 Considering, God hath delivered in trust to thee, the kingdom of the world, use none of the wicked to the service of the affairs thereof: for what wrongs they do, he shall render account of them to god, who hath given to them the power to offend. Let therefore the promotion of Magistrates be done with great diligence and inquisition.  
31 I think it an equal evil to be anger with the heinous offences of the enemies, and to be entreated with the flattery of friends. For both must be resisted gently: never departing from comeliness neither reuenginge the unreasonable evil will of the one, neither regarding the feigned good will of the other.  
32 esteem those to be the truest friends, not which praise all things that thow speakest, but those which study to do all things with a just iudgement: rejoicing when thou speakest or dost any thing well and sorry, when thou dost the contrary. These forsooth show in very dede the token of all d●ceipt.  
33 Let not the greatness of this earthly power change thy valiant and courageous mind, but as rulinge a dominion bruckle and subject to death, keep thy understanding stable, in these matters unstable: neither with much gladness exalted, neither with sadness discouraged.  
34 As gold is wrought, although sometime of this fashion, and sometime of that fashion, and is transformed by arte to diuers shows of setting forth& beautifieng: yet not wythstandyng, it remaineth the self same thing that it is, and suffereth not his nature to be changed. So thou most famous Emperor: albeit thou hast obtained governance after governance, and is come to the highest honor: thou remaynest the same man in things that be not the same, having in thy office thy mind vnchaungeable.  
35 think then thou reignest surely and without peril, when thou reignest over men that be willing: for that thing that is subdued against the will, floweth full of sedition when opportunity serveth. That thing that is ruled with the bands of good will keepeth steadfast obedience to the ruler.  
36 That thou may make the power of thy Empire famous and everlasting: how much anger thou hast against thy Subiectes offending, judge that thou must haue somuche anger against thyself, if thou dost offend. For noman is able to correct thee, being in so great authority: but thy own reason moved of thyself, that offendest.  
37 He that hath great authority, let him to the uttermost of his power follow the giver of the same: if therfore he bear the image of God in al things, and by him possesseth the dominion of all: verily in this point he shall most follow God, in judging nothing more precious then mercy.  
38 Let us lay up to ourself, in treasure above gold and precious stones the riches of well doing, and liberality, in helping those that need: which rejoiceth us hear with hope of the fruition that shalbe, and bringeth a sweetness to us in the life to come: by proof& taste of the blessedness long looked for. Let not these things which now appear about us, as nothing perteynynge to us, to much delight vs.  
39 study to reward with goodly gifts those which willynglye do that ye command, for by this mean, thou shalt increase the good will of the good, and teach the wicked to forget their wickedness. It is to much truly out of reason, to think those worthy of the same gifts, which do not the same.  
40 Reigning is a most precious thing, but then most of all it is of that sort: when he which possesseth the power is not inclined to self love, and pride: but regardeth meekness& equity, abhorring rigor and cruelty, as beastly: showing humanity, as a thing resemblyng God.  
41 give iudgement equally to friends& foes, neither pleasurynge good willers for good will, neither resisting evil willers for ennimitye and hatred: far the absurditye is like, to justify the unjust, although he be a friend: and to injury the just, although he be an enemy: truly the 'vice is like in both, albeit it is found in contrarys.  
42 Iudges of matters must give good ear with a steadfast mind. In very dede the finding out of the just right, is hard to be perceived, and easily escapeth those which take not good hede. For if they leaving the crafty eloquence of orators and lawyers, not regarding the likeness and resemblance of the truth in things that be spoken, enter into the depnes of the purpose. So shal they draw out that they seek, and eschew double offence: neither theyr selfe betrayenge honesty, neither suffering others to do it.  
43 although thou possess good works equal in nombre to the stars, yet shalt thou not overcome the goodness of GOD. whatsoever any man shal offer to God, he offereth but that is his own, and as noman can pass over his own shadow in the sun, which preventeth him, albeit he come never so swiftly to it: So no men shalbe able to exceed with good works the invincible goodness of God.  
44 The riches of liberality and well doing can not be spent, for in giving they be gotten, and in scatteryng abroad they be gathered. having this riches in thy mind most liberal Emperour, give liberally to all that ask from thee: for thou shalt haue infinite recompense for them, when the time of requittyng& rendering of good works cometh.  
45 Obteynyng the kingdom by the will and pleasure of God, follow him in good works: because thou art born in the number of those which be able to do good, and not of these, which haue need of help. For the provision and store of the abundance of riches hath no stop to benefit the poor.  
46 As the eye is framed and naturally placed in the body, so a king is prepared and made fit for the world: given of god for helping and working of those things which be expedient and profitable. He must therfore provide for all men, as for his own proper members, that they may profit in good things, and be not hurt with evil.  
47 judge the surest salfegard of thy halth to consist in hurting none of thy Subiectes at any time. He that hurteth none, suspecteth and feareth none: If the iniuring of one maketh the self: To benefit and do good maketh thee a great deal more self: for it giveth salftie, and doth not forsake charity.  
48 Be thou most godly Emperor feared of thy Subiectes for the pre-eminence of thy power, and loved for the giving of benefits: neither despisynge the fear for the love, neither neglecting the love for the fear but having humanity and gentle manners with out despisyng▪ and severe gratuity despised of many.  
49 What things thou prescribest to thy Subiectes by reasonable words, as a lawe, thou preuentyng hast done the same in dede: that a good and honest life may be agreeable to the words, with the which thou persuadest: for so shall they affirm and pronounce the Empire to be commendable, if thou reasonest not without working, and workest not without reason.  
50 love more, most famous Emperour, them which request to receive gifts from thee, then those which study to offer thee presentes: For thou art bound to requited the one sort, but the other maketh God the debtor, clayminge and chalengynge all the things donne to the same suppliantes to pertain to himself, rewardyng with good recompenses thy godly and gentle mind.  
51 The work forsooth of the son is to lighten the world with his beams, but the virtue of a Prince is to haue pity of the poor. The godly Emperour truly is more honourable then the self son, for he giveth place to the night following, but the virtuous Prince giveth no place to the roberie and extortion of wicked men: but with the light of truth rebuketh the secrets of iniquity.  
52 The Empire verily hath beautified. The Emperours which were before thee: but thou most mighty Emperour hath made it more famous, measurynge the burden of the power with gentleness, and overcoming with goodness the fear of those which come to thee: wherefore all they which haue need of pity and compassion enter into the haven of thy calmenes: and being delivered from the waves of poverty, sand often to the hymns of thankes giving.  
53 Howe much thou excellest all men in power, endeavour thyself also to shine somuch before other in works. think truly that the working of good and honest things, is looked for, aunsweringe in proportion to the greatness of thy power: that thou may be published of God, as it were by a Trumpetor, The victorious conqueror, to haue gotten in possession not onely the crown of the invincible Empire, but also the crown of well doing to the poor.  
54 Considre well, are thou commandest, what things thou wyllest to be done: that thou mayst command wittily that is lawful for the instrument of the tongue is slipper& mutable, and bringeth the greatest danger those which be negligent. If forsooth thou makest godly understanding the chief ruler as music to it. A sweet song of virtue perfect in melody will be uttered.  
55 It is expedient for a Prince to be sharp and witty in all things, but most about the judgements of hard matters:& to show himself very slow to anger, because utterly to be void of anger is despised. Let him be angry in measure, and not be angry. The one forsooth that he may repress the confederacies of the wicked, and the other that he may search out the cause of good men.  
56 understanding circumspectlye in the perfect council place of thy hart the manners of those which be in company with thee, that thou may know perfectly both those which in love reverence thee,& those which by craft flatter thee. For many feign theim selfes to bear good will which hurt very much those which believe them.  
57 When thou hearest a communication able to help and profit, receive it: not only with hearing, but also in dede practise it. For so the dominion of the Emperour is set forth and beautified, when either he seeth himself the things that by necessary, or doth no ways despise that is well invented and found by an other: but learneth truly without shamfastnes, and executeth in dede that he hath learned without prolongyng.  
58 A castle verily fortified with invincible walls despiseth the enemies, that besieged the same: So thy godly Empire walled with mercy and compassion towards the poor, and fortified with Towers of prayers, is made vnpreignable to the weapons of the ennemyes: setting up against them famous tokens of victory.  
59 use as behoveth this kingdom beneath, that a lather may be made to thee, of the glory above: for they that govern this kingdom well, be judged after this, worthy of the other. They forsooth govern this kingdom well, which show to the subiectes a fatherly love, receiving again from them fear due to a Prince, repressing so with threatnynges the vices, never forseinge them to the experience of punishment.  
60 Apparel that can not be old, is as garment of well doing, and a rob uncorruptible is the love towards the poor. He therfore which will reign godly, must garnish beautifully his soul with such garments. For he that is clothed with a purple vesture of love towards the poor, he is also thought worthy of a heavenly kingdom.  
61 seeing thou hast received of God the imperial sceptre, consider howe thou shalt please him which hath given it to thee. And as thou arte honoured of him before all others, make hast to honor him above all others. This is judged the greatest honor, if thou regardest them which he hath made, as thyself, and be liberal to them, as thy duty is.  
62 every man which desireth health, ought to haue recource to the help which cometh from above: but specially the Emperor before all other, as careful for all. For he being defended by God, doth as well overcome stoutly his ennemyes, as diligently salfegarde his Subiectes.  
63 God verily hath need of nothing. The Emperor hath need only of God: follow him therfore that hath no need, and be liberal to those which ask thee mercy, not recknynge straightly the charges of thy household, but grauntyng the petitions of all to the help of their living. For much better it is for to haue mercy of the unworthy for the worthy sake, then to defraud the worthy of that they deserved, for the fault of the unworthy.  
64 When thou askest forgiveness of thy offences, forgive also those which offend thee: for God forgiveth them that forgive, and for the reconcilynge and peace making with thy neighbours and compagnions in service, the familiarity and peace of God is rendered unto thee.  
65 A Prince that studieth to reign without blame and fault, must beware of defamation that cometh outwardly:& be ashamed himself to sin before others, that he may abstain to do amiss openly. For the aduoidynge of evil example giving to others. And he must be refrained of himself to offend in private places. For if the Subiectes appear worthy of reverence in having fear to offend, much more is the king judged worthy the same reverence, being a shamed to do amiss.  
66 I affirm and truly say that the falte of a private person is to do evil and things deserving punishment, but certainly the offence of a Prince is, to do those things that be not honest and profitable for the public weal: for the abstaining from evil things, doth not justify the mighty, but the doing of good works crowned such one. Therfore let not only a man think to abstain from evil, but also let him study to embrace iustice.  
67 Death feareth not the brightness and glory of the state of nobility, for he casteth violently upon all his devouring teeth: Therfore let us carry hence the abundance of our goods into heaven, before his coming that can not be eschewed. For no man departing thither carrieth with him those things which he gathereth in the world: but leaving all the earth giveth naked account of his life.  
68 The Emperour is verily lord of all, he is truly with al the servant of God. Then certainly shall he be most of all called, lord, when he is master of himself, and serveth not his unlawful pleasures: but taking to help his godly reason invincible, and Empresse of brutish and beastly affection, shall with the armor of chastity overcome his untamed and wild lusts.  
69 As the shadows follow the bodies, so sins follow the souls: and show with a lively image the doings: therfore we can not deny in iudgement, for every mans doings shalbe witness against himself, without speaking a word, but appearing plainly in such sort as we did them.  
70 The short estate of this present life is like the passing of a ship through the Sea, deceiving us her Mariners, drawing her course by little and little, she bringeth each one to his iorneys end. considering these things be so, let us overpass the slippery traffic and troubles of this world, and run to those things which remain for ever.  
71 Let not the proud and disdaineful man exalt himself like a high horned bull, but let him consider the substance of his flesh, and repress the swelling of his hart: For albeit he is made Prince of the earth. Yet let him not forget that he is made of earth, when he ascendeth from dust to the place of estate: and after within a short time, descendeth into dust again.  
72 study always invincible Emperour, and as they that begin to go up a lather, stint not in up going, till they come to the highest gri●● or rung: So stick thou continually in the up going of virtuous and honest things, for in so doing, thou may haue the fruition of the kingdom of heaven: which to thee and to thy wife, God grant, that christ give, the king of the kings, and Subiectes in Kyngedomes, world with out end. Amen.  
FINIS.