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A09008
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The preceptes teachyng a prynce or a noble estate his duetie, written by Agapetus in Greke to the emperour Iustinian, and after translated into Latin, and nowe in to Englysshe by Thomas Paynell; Adhortationes de benè administrando imperio. English
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Agapētos.; Paynell, Thomas.
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1529
(1529)
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STC 193; ESTC S104362
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10,166
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44
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is no erthly man that can coÌ„straine the to obserue and kepe thy lawes enforce thy selfe to vse kepe them For if thou diligeÌ„tly obserue them thou shalt manifestly shewe that the lawe is worthy to be obserued and the breker of hit worthy to be punyshed xxvii It is one thinge to syn nat to chastise synners For who so euer dwelleth in a cite ther in suffreth wicked liuers before god he is an yl lyuer Therfore if thou wylt be estemed to be indifferent honor them that do well punyshe them that do yll xxviii I thynke hit very expedieÌ„t to eschewe yl company For who that is coÌ„uersant with yll lyuers shall eyther suffre harme or lerne some yll But he that leadeth his lyfe amoÌ„ge good honest coÌ„pany eyther he shal lerne to folowe honestie orels to diminishe his fautes and vices xxix Sith it is so that god hath gyuen to the rule of al the worlde loke thou vse no yl officers For he that promoteth them shal answere for theyr offeÌ„ces Therfore great offices must be deligeÌ„tly gyueÌ„ wel wisely bestowed 30. I esteme these two thinges to be lyke yll to be chafed with the leude deling of our eÌ„nemie or to be mollified with the plesant swete wordis of our freÌ„des For we ought to resist with stande them bothe that is neuer to decline froÌ„ comelines nother in reueÌ„gyng the vnresonable yll wyll of our foos nor in rewarding the feyned beniuolence of our frende and louer 31. Esteme nat those thy feythful freÌ„des that wyl preyse al thinges that thou spekest but those whiche with out any feyning do all that they can for the and be glad reioyce whan thou sayest or dost any thynge well agayne be sory heuy if thou do or say yll For certayne these betokens of frendship aborryng all fraude 32. Let nat the greatnes might of this thy erthly empere chaÌ„ge thy noble mynde but ruling thy frayle empere and subiect to diuers fortunes haue amoÌ„ge these mutable thinges a stedfast and iÌ„mutable mynde nat lyfting vp thy selfe by to moche ioy nor yet hurtyÌ„g thy selfe by to moche heuynes sorowe For lyke as golde though it by crafte wytte of maÌ„ be turned nowe thus nowe other wise wrought in diuers fashions of ornamentes yet hit remayneth golde styl nor wyl nat be chaÌ„ged from his nature so thy selfe most noble emperour though froÌ„ grice to grice haste borne one office after an other arte come to the most highest honor yet thou remaynest the same thinge thou were Kepe thou therfore amonge these diuersites of thinges an inalterable and a coÌ„stant mynde the whiche froÌ„ this worldly empere shal bringe the to ê‘petuall blys ioye euerlastinge 33. If thou wylt haue the dominioÌ„ of thy empere coÌ„mended deme thyne owne offences as worthy punysshemeÌ„t as the defautes of thy subiectis For in this worlde no man but only thyn owne conscieÌ„ce can punishe the. 34. He that opteyneth high power and dignite shulde ensue folowe as nere as he may the gyuer therof For if themperour represent god lorde of al thinge and by his liberalite hath the gouernance of euery thinge he than but namely iÌ„ this poynt shall folow hym esteme no erthly thyÌ„g so precious or so moche of man to be desired as to be mylde mercifull 35. Aboue golde and precious stone we shuld lay vp as treasure the riches of well doing For they in this pÌ„sent lyfe through hope of the fruicion to come wyll delite vs and in the lyfe to come by experience and tast of euerlasting ioy they shal be to vs swete pleasant These worldly thinges the seme to vs pleasant shuld be eschewed and vtterly auoyded as vnmete and nothing ê‘teyninge to vs that they by enticement disceyue vs nat 36. Loke thou quite them with gay rewardes whiche with good wyl do thy coÌ„mandemeÌ„tes For by the meane thou shalt encreace the corage of good men and teache the yldoers to lament theyr offences For it were to moche vniuste deling to reward alike aswel them the deserued nat as deserued it 37. Than truly the empere excedeth all other thinges whan the ruler therof enclyneth nat to vndiscrete cruelnes but to amiable equite iustice fleynge beastly cruelnes and ensuyng godly kyndnes 38. Aswel thou shalt iuge rightfully thy eÌ„nemy as thy freÌ„de nat fauoryÌ„g thy freÌ„de for frendshyp nor hurtyng thy eÌ„nemy for hatred For it is a like incoÌ„uenieÌ„ce and offence to helpe thy freÌ„de desiryng that is agaynst eqte as it is to hurte thy eÌ„nemy demaunding iustice the misdede in both cases is like though the ê‘sones be dyuers 39. Iuges must diligently harken to their causes For hit is a very harde thinge breuely to ê‘ceyue the trouthe the whiche froÌ„ negligeÌ„t ê‘sons soone skapeth But if a rightful iuge wyll leaue the feyned eloquence of attourneis and coÌ„sidering the true enteÌ„cioÌ„ wyl flie the likelyhod of causes he shal shortly ê‘ceyue the trouth And farthermore auoyde .ii. diuers fautes that is they shal neither do nor yet ê‘mit any other to do agaynst honestie xl Though thou haue as many vertues as be sterris iÌ„ the firmameÌ„t yet thou shalt neuer ouercome the goodnes of god For what so euer we offer to god we offer to hyÌ„ but his owne And as no maÌ„ can go fro or before his shadowe in the son alway going afore or nere folowing hym so the goodnes of god is insuperable and can nat be exceded with good warkes of any man xli The treasure of liberalite is infinite For who that liberally speÌ„deth getteth and spending his goodes other gether them Loke than most liberal emperour that thou mynde those thinges and that thou gyue largely to poure men For whan the tyme of rewardes and thaÌ„kes shall come thaÌ„ for this thy liberalite thou shalt haue infinite thankes great luker xlii Seing thou haste opteyned and gotten thy kyngdome by god folow thou hym in all good warkes that men may knowe thy liberalite For thou art of the numbre of them that may do good nat of poure meÌ„ and those that couet to be holpeÌ„ For god therfore hath gyuen the so abundaÌ„t riches to helpe succour poure men xliii An emperour is no otherwise ordeyned to rule the worlde thaÌ„ mans eies to rule and watche for the sauegarde of his body He is deputed of god to ministre those thynges that may be profitable for maÌ„ Therfore an emperour ought to do none otherwise for al men than he wolde do for hym selfe that so by his tuicioÌ„ they may auoyde al dangers and ê“spere in goodnes xliiii Thynke thou the most sure defence of thy ê“sperite to hurte nor to iniury no man For he that offeÌ„deth no man suspecteth no man If than to iniury no maÌ„ dothe cause good custody and sauegarde then truely by liberalite thou shalt the soner opteyne hit For as liberalite getteth and engeÌ„dreth defence so it coÌ„serueth good and honest loue For if we do that is honest men wyl loue and
lytell goynge out of cours hurteth is noyfull to those that sayle with hym as the shyppe by negligence of the gouernour peryssheth and goeth to wracke euen so do the citees For if a subiecte do amys he hurteth hym selfe more greuously than the welth publyke but whan the ruler the gouernour or prince mysdoeth he hurteth the holle coÌ„munalte Therfore for as moche as he must gyue a strayte counte if he rule nat well hit were nedefull that he with exquysite diligence both speke do euery thynge and so auoyde all danger xi The cercle whele of these worldly thynges be often tymes turned the whiche are turned somtime this way somtyme that way Truely in these thynges is no equalite for in them is neither constaÌ„ce nor yet any sure fuÌ„dacioÌ„ Therfore o most mighty emperour amonge these changeable mouynges and vnstedynes of thynges loke that thou haue a stedfaste thought and mynde with true feythe and pitie xii Thou shalt flie and withstande the entycyng coÌ„municacion of flatterers as thou woldeste eschewe a sort of rauening crowes For crowes pecke out the corporal eies but flatterers blinde the vnderstandynge of mans soule whan they wyll nat suffre hym to ê‘ceyue the trouthe of thyÌ„ges for either they preyse thynges that are worthy to be dispreised or els dispreise thinges most worthy to be preysed so that one of these two must nedes folowe that is either the commendacion and laude of yll and wicked caytyues orels the coÌ„tempt and dispreyse of good men xii An emperours mynde must alway be constant For why to chaÌ„ge with euery waueryÌ„g and vnstedfast thinge is a token of an inconstaunt minde Therfore thou shuldest cleue and affixe thy selfe to good and vertuous men whiche shall stablishe make stedfaste thy kyngdome empere Nor thou shuldest nat proudly eleuate thy selfe nor yet without reson to moche submytte thy selfe but prudently after the vse and custome of wise men surely to grouÌ„de the inconstance For who so euer grondely thynkethe vpon the disceitfulnes of this lyfe and wyll also beholde the vilenes and shortnes therof consyderynge farthermore the bodily fylthines he wyll neuer waxe proude be he in neuer so high a dignite xiiii Aboue all other precious ornamentis that any kyngdome hath the crowne of pite and of diuyne seruice dothe most hight and ornate a kyngis and an emperours maieste For why erthely richesse fauour of the coÌ„munalte laude preyse do soone vanishe away but the glorie of good and vertuous life is immortall and shall neuer be forgotte xv Me thynketh hit moche vnconuenient that the poore man and the riche shulde suffre like harme by coÌ„trarye and dyuers causes the riche by abundance and great welfare are corrupted the poure perishe through famyne and scarsite Farther more the riche possesseth al the worlde the poure man hath nat where he maye set his foote Therfore to the entent that they bothe may be holpe they must be ruled by deduction that is the riche muste gyue to the poure so the inequalite shall be brought to equalite xvi The tyme and season of prosperous life whiche certeyne olde prophettis dyd ê“nosticate shulde come whan wyse men shulde gouerne and rule or kynges waxe philosophers is nowe manifested and opened for truely you gyuynge nowe and appliyng your selfe to philosophie wysedome are estemed worthy to be rulers but specially whan in your auctorite and gouerning ye decline nat froÌ„ reason wysedome For if to loue wisedome maketh the philosopher and the begynnyng of wisedome is the fere of god whiche ye must euer more remeÌ„bre who can say but my writing is true as clere as true xvii For certeyne we affirme the to be an emperour seinge thou wylt ouercome subdue thy voluptuous pleasures and than thou arte crowned with the â—â—â—deme of Chastite thaÌ„ thou shewest thy selfe arayed with the â—urpul robe of Iustice As for al other thinges vanishe away these vertues be immortall al other pleasures and worldly dignites peryshe but as these vertues be fer froÌ„ al perell so they be euerlastyng xviii If thou wylt be beloued honored of all men loke thou helpe all men For certeynly ther is nothyng that causeth a maÌ„ to be beloued and honored so soone as to helpe and succour poure meÌ„ for the capping knelyng that is done for feare is fucate figured flattery of feyned honour xix Thy empere by all right reason is therfore the more worthy to be honored and preysed that it feareth and kepeth his eÌ„nemies vnder and shewing to his subiectis al kyndnes kepeth them in good ê“sperite Therfore as it ouercometh his eÌ„nmies by strengthe of armes so his subiectes by charite and good loue surmouÌ„t ouercome his gentylnes goodnes truly betwene these .ii. kyndes of humanite loue is no more difference than is betwene the tame shepe and other wylde beastis xx Though an emperour iÌ„ body be like all other yet in power he is lyke god maister of al men For in erthe he hath no pere Therfore as god be thou neuer chafed or angry as man be thou neuer proude For though thou be like god iÌ„ face yet for al that thou art but erthe whiche thing techeth the to be egall to euery man xxi Accept and fauour them the gyue the good couÌ„saile but nat those that flatter the good couÌ„seilers consyder what ought to be done flatterers coÌ„syder what may please meÌ„ of might whiche flatterers are like mens shadowes for they gaynesay nothyng but alowe preise what euer is said xxii Be so to thyne as thou woldest that god shulde be to the. For as we here other so we shall be harde as we fauour other so god wyll fauour vs. Therfore let vs fyrst shewe mercy and be mercifull that in lyke maner we may opteyne mercy xxiii As a fayre glasse expresseth the very true fisnomy of man that is of goodly beutifull ê‘sons theyr beutifulnes and of yll fauored theyr yl fauour so the rightousnes equite of god is likened to our dedes For after our dedes god wyll rewarde vs. xxiiii Do that yâ—e entende coldly but yet do hit spedily that ye purpose to do For folishe hastynes in euery thinge is very perillous Truly who that marketh diligentely what mischiefe ryseth of hastynes shal soone ê‘ceyue like wise vnderstaÌ„de the coÌ„modite of good couÌ„seile as sicke folke aft theyr sickenes vnderstande the pleasure of helthe Therfore most prudeÌ„t prince with sage couÌ„seile and deuoute prayers made to god loke thou diligently serche and inquere what shal be ê“fitable for the to rule and gouerne this worlde xxv Thou shalt best gouerne thy noble empere if thou ouerse al thinges thy selfe suffre nothing negligeÌ„tly to passe Nor it is nat a small thinge in the that in coÌ„parison of thy subiectes appereth to be smalle For the leest worde of an emperour is amoÌ„g all folkes right highly estemed and of great auctorite xxvi Bicause ther