A discourse against flatterie

A DISCOVRSE AGAINST FLATTERIE .

FLattery saith S. Auslen , Tom. 10. Hom. 20. is fallaci laude seductio , a thing that with ouer much praising deceiues vs , and causes an ouerliking of our selues , by our selues . And Flatterers are they that defile the soules , and make a spoyle of the goods of those that haue to doe with them , such as both in word and deede apply themselues to anothers will ; that conformitie of theirs beeing falfe and fained , not faithfull and true , but with the onely intent to deceiue , or receiue , & make some profit to themselues : whom Chrysostome thus defines . Adulatores sunt qui colunt aliquem vt auferant ab eo aliquid boni Temporarij . Hom. 6. ad Philip. 5. For when wee praise any for that hee deserues not to bee praised , or more then he desires to be praised , for some priuate end to our selues , that is Flatterie , which is Excessus delectandi alios verbis vel factis , An excesse in pleasing both in wordes and actions , to the end to winde our selues into the familiaritie of those , out of whom we meane to make a commoditie to our selues . This flattery is a sweete poyson , a thing that naturally is very pleasant to vs , to heare our selues commended . And the humorist that in this must please our aymes , but be blandus , a smooth enemy , a wolfe in sheepes cloathing , and therefore the more dangerous , and more need of looking to ; for their baite is mel venenatum & venenum mellitum . This flattery , saith one , is nothing else but false friendship , fawning hypocrisy , dishonest ciuility , base merchandise of words , a plausible discord of the heart , and lips : he is bleare-eyed to ill , and cannot see vices , & his tongue walks euer in one tracke of vniust praises , and can no more tell how to discommend , then to speake truth . His speeches are wondering interiections , all his titles are Superlatiue , & this very seldome but in presence , and to very few but such as out of whom he may sucke some commodity . I may therefore say of them as Diogenes did to Aristippus : Quòd diuitum sunt Asseclae . I dare warrant those that haue wealth , haue little want of such : For they are shamelesse creatures , and so base , that they are more neere the nature of beasts then men : and therefore Diogenes knew no fitter Epithet to giue Aristippus then canis Regius the kings Dog . For men ( I might say beasts ) of that kind are more fitly to be compared with the fawning nature of Dogs , then worthy to be honored with the title of men . This is that which the Prophet calleth in the Psalmes , Oleum peccatoris : for saith he , Emendabit me iustus & arguet me , oleum autem Peccatoris non impinget caput meum . Meaning therby that he had rather be seuerely corrected , and reproued by the iust man , then praised & commended by the flatterer , who as Isay saith , ●ap. 3. Felices vos dicunt , & in errorem vos mittunt . You see our Prophet will haue no dealing with these kind of people , but by all means auoid them . Now for such as are made proud by these Sychophants and Flatterers , it may well be said of them , Creuit caput , for Impinguatum est oleo peccatoris . And of this vnction , one saith very well , Quid est adulatotis vnctio nisi Domorum emunctio ? Quid commendationis allusio , nisi eorum , delusio ? Quid laudis arrisio , nisi eorum derisio ? They vse much dissimulation , and there is a great difference , betweene their countenance , and there wil , their words , and their mindes , their speech , and their meaning . For abroad and in their presence , they giue great applause to all their actions with great respect , but secretly they mocke and abuse they with great derision outwardly they shew themselues with the face of friendship , within they haue more malice and venime then the stinges of Scorpions . Abroade they seem to be sowers of peace , but are priuatly the closest breders of mischief malice , and detraction in the world . They are like a certaine great man that was very eloquent , and spake well , but was more in words than performance , more flattering than bountifull : of whom it was said Quod bene loqueretur , & male faceret , he spake well , but did ill . And this indeed is flattery where the tongue and heart doe not agree : whose flattering faction and disposition is excellently well painted out vnto vs by Martiall , Lib. 12. in Pontilianum . in this Epigram .

Mentiris ? credo : recitas mala carmina ? Laudo : Laudas ? canto : Bibis Pontiliane ? Bibo : Pedis ? dissimulo : gemmavis ludere ? vincor . Res vna est sine me quam facis , & taceo . Nil tamen omnino praestas mihi . Mortuus , inquis , Accipiam bene te : nil volo , sed morere . In English thus . Thou lyest , yet I beleeue thee still : I prayse thy rimes , though they be ill : Thou sing'st , and strait I eccho thee : Each health thou drinkest is pledged by me : Thou crackst full loud , and sowre dost vent : I heare no sound , nor smell no sent . Playest thou with mee at any game : I purposely doe loose the same . Some trickes there are which thou dost act , I neither doe nor tell the fact . Thou nought auailest me for all this : Sayest , when thou diest thou wilt not misse To recompence mee : Therefore I Will aske but this , that thou would'st die .

And Terence likewise paints vs out his fashion of life , Eunuch Act. 2. Scen. 2. and meanes of liuing as followeth .

Omnia habeo , nec quicquam habeo , nihil cum est nihil desit tamen ▪

But by what meanes ? He tels you .

Est genus hominum qui esse primos se omnium volunt , Nec sunt : hos sector . Hisc●ogo non paro me vt rideant , Sed his vltro arrideo , & eorum ingenia admiror simul . Quicquid dicunt laudo : i●rursum si negant , laudo id quoque Negat quis nego : ait ai● Postremo imperaut egomet mih● Omnia assentari : is quaest● nunc est multo vberrimus . In English thus . I all things haue , wher each thing seemeth scant Though nought I haue , yet nothing do I vant . By this meanes . Some men most complete do themselues esteeme But yet in truth they are not what they seeme . These I obserue , yet keepe my selfe thus free , That sure they shall not fasten iests on me . I smile at them , and eke their wits admire . Speake they ? t' is good , the same that I desire . If they vnsay what they affirmed before , It s better still , I le praise them euermore . Affirme ? denie ? as they say , so say I , And this I hold bes● thriuing Policy .

Lib. 7. cap. 2 Pliny writes that there are a kind of creature called Androgyni , of a double nature , resembling both sexes , male and female Flatterers are of a double shape as well as these though not in their bodie yet in their mindes . Fo● sometimes they are valiant , sometimes cowardly sometimes Philosophers sometimes fooles : sometimes pleasant , sometime● sad : sometimes friendes sometimes enemies . For as the parties with whom they deale doe change , or as their fortunes doe change , so doe they . Carisophus Dionysius his flatterer , was of this kind , who seeing Dionysius in company , laughing , and very merry , hee laughed too , though he knew not the cause . Dionysius perceiuing it , asked him why he laughed , because said he , I thinke that which moues you to laughter is worth laughing at . And this for the most part is the signe of a flatterer . Sometimes also it is the marke of a foole . This flattery is the sweet baite of enuie , the cloake of malice , the great pestilence of the world , a monster vgly to behold if it might be seene : very dangerous to trust , if it might bee knowne . It hath as many heads as Hydra to inuent wickednesse : as many hands as Briaraeus , to commit euill : as many eyes as Argos to behold vengeance : as swift legs as Thalus to goe to naughtinesse , entring into euery mans house , with a toung as sweete as hony , hauing his heart as bitter as gal , of whom the old Prouerbe is spoken , Mel in ore verba lactis , fel in corde , frausin factis . This flatterer is one as Ouid saith , that denieth with the negatiue , and affirmeth with the affirmatiue : weepeth with him that is sad , and laugheth with him that is mery . As somtimes Clisophus when his master Philip king of Macedonia , and father to Alexander the Great , halted , because hee had the gout , hee would halt likewise : and when the King was merry in his drinke , Clisophus would not bee sad : and whatsoeuer Philip did take in hand Clisophus would maintaine . Aristippus the Philosopher could better please King Dionysius with adulation , then Dion the Siracusan could pleasure him with Philosophy & truth . Cleo could better accomplish the desire and lust of Alexander with forged flattery , then Calistenes his counseller , could preuaile with him by his counsell : Who could moue Caesar to any thing so much as Curio the Parasite ? not Pompeius his sonne in law , nor his onely daughter Iulia , nor all the Senators of Rome might make Caesar friend or foe so much as Curio . These kind of men deale with vs , as Achabs false Prophets dealt with him , for they assured him of great lucke , and good fortune to come , but it fell out otherwise : euen so , they vse to flatter vs , and put vs in hope of verie good fortune & successe to come , and in the meane while they passe with silence the truth present . Adulatoris verba , saith one , sunt iniquitas & dolus , The words of a flatterer , are wickednesse , and deceit , it is a cancred disease , and such a one as groweth vpon vs , and though at the first it seeme but little , yet for all that it taketh deepe hold , and payes vs home at the latter end . These are the Sirens , that with their sweet inchaunting musicke , cause some to fall vpon Scylla , some vpon Charibdis : These are the whores daughters of Megara , soothing men in their faults , as they did the daughters of Proserpina . These are the infernall Priestes disswading from all good proposed , and from all right intended , and from any thing that is pleasing to God : But contrarily perswaders of all vncleannesse , wickednesse , obscoenitie and iniustice , and as one saith well , Incipiunt â placebo , sed in fine sepeliunt in peccatis . There are of this wicked crew some sorts , who so they may please , care neither why nor what they praise . Salomon counts these no fit Company for vs . The wounds of a louer are faithfull , Pro. 27. v. 6. but the kisses of an enemie are to be shunned . He also telles the flatterers their reward , Pro. 27.14 . He that praiseth his friend with a loud voyce , rising earely in the morning , it shall be counted to him as a curse . And these flatterers for the most part vse this trade eyther for hope of fauour or gaine , and therefore you shall finde them most commonly in the company of such men as are in dignitie , and place : wherefore , as one saith well , These sort of flatterers are worse then crowes , for they feede onely vpon dead carrion , but these vpon liuing men . For as no vermine will breede where they finde no warmth , no vulture sleepe where there is no prey , no flies swarme where there is no flesh , no pilgrime creepe where there is no Crosse , so there is no Parasite , or flatterer wil lurke where he findes no gaine . And in these flatterers you may obserue two great faults : The first is , whatsoeuer they praise , say , or do , they do it ficte , non vere , fainedly not from the heart , and therefore they are a dissembling & vnthankful kind of people . Secondly whatsoeuer they say or do , they doe it not to the glorie of God , or good of their neighbour , but to their owne priuate ends : and in this respect they are seruile . And certainly , these kind of people are most hurtfull & wicked : wherefore I could wish that all men were of Achilles mind who as Homer reportes , Hated not the gates of Hell so much as he did them that spake otherwise then they thinke . But what minde soeuer we are of wee had need thus to hate them : for they are of this nature that though they be reiected they will please ; though they be thrust out of doores they will be receiued againe : they are such as hang vpon vs , while our fortunes bee good , but if they change then they leaue vs , and therefore they are vnprofitable , and wicked companions . Of this sort were the Eunuches of Iezabel , who whilst she was in prosperity , 2 King . cap. 9. vers. 35. serued and followed her with great diligence & care ; but when she was in aduersity , King Iehu had no sooner said the word , Cast her downe , but they cast her downe . They are most diligent obseruers of the time , then to vent their flatterie when men are most likely to giue eare vnto them , and therefore then aboue all times wee need to be most watchfull ouer them , for if they take but the least hold , they will hardly loose againe . Dolus ( saith S. Augustine ) duplicat cor , adulatio duplicat linguam , Tom. 10. hom. 20. deceit makes a double heart , flattery makes a double tongue : these two in this vice can not bee separated , for where the tongue saith one thing and the heart thinketh another , when the heart thinks one thing & the tongue speaketh an other , or as one saith wel , When the thoughtes goe West , and the tongue East , there is the disease . Therefore flattery cannot consist without dissimulation , nor dissimulation without flatterie . Now seeing flatterers are so smooth and false a kind of people to deceiue , and intrappe vs , wee neede to bee verie carefull in the choyse of our companie , our friendes , and our Counsellers , and to choose such as are Timentes Deum , & veritatem amantes , Fearers of GOD , and louers of the truth , such as so desire to please their friends that they may be thereby profited , and not hurt : such as with the Apostle , Had rather please God then men . Gal. 1. v. 10 And seeing is is hard to find out such a one , let vs follow the counsel of a wise man , Actione in Verre tertia . Amici tibi sint multi , consiliarius autem vnus , though our friendes be many , let our counsellers be but few . And let them be such as are haters of this detestable vice , which Diogenes calleth Lethale mulsum , poyson in a cup of Gold : a beautifull whore faire without , but foule within : and which Tully cals Mercenarium praeconium . Simonides compares these kinde of men to cookes , who do sweeten with sawces those kind of meats which of themselues be bitter & sharp : euen so flatterers verbis coquinarijs ( that I may vse the prouerb ) do sooth vs in those things which indeed ought to be rebuked and reprooued , and with their well cooked and drest words , doe as it were make vs to haue so good an opinion of our selues , that wee count those things to be vertues in vs , which indeed are vices , and worthy of much reproofe : for it is a nurse to sinne , and the practisers of it are hatefull , seruile , & base . Quintus Curtius saith , that more kings and kingdomes are ouerthrowne by this close flattery then by publike enemies . It is a poyson dangerous to euery particular person , but indeede farre more dangerous , to the person of a king and state . It is worse then false witnesse , for that corrupts not the Iudge , but deceiues him only , causing him to giue an ill sentence against his will and iudgement ; but this corruptes the iudgement , inchauntes the Spirit , and make vs vnapt to be further instructed in any good . If the corruption of this vice , once take footing in any great man , this mischiefe necessarily followes , that all that liue about him , if they desire to bee in grace and fauour , must necessarily be flatterers , it being a thing as pernicious as truth is excellent , for it is the corruption of truth , and a base vice as ill beseeming a man , as impudencye a woman .

O sucking Serpent of cankred malice , whose best fruit is death & danger . If king Antigonus had knowne the flattery of his fained friend Apollophanes he had not bene deceiued as hee was : if king Astyages had throughly knowne Harpages his seruant , he had not beene so shamefully murdred amongest the Parthians . How did Aeneas the Troian Prince deceiue Queene Dido , but with flattery ? How did Demopon the Graecian beguile Queene Phillis , but with adulation ? And how many such Kinges , Queenes , and great persons haue bene allured by this faire speech & flattery we haue it recorded : and that in such it still runnes the same current experience wil shew . Who murthered Caesar that worthy Emperour in the Senate house at Rome ? Brutus and Cassius those flatterers that he loued most . Who poisoned that mighty conquerer Alexander in midst of his triumphes at Babylon ? Those that flattered him most , his owne cupbearer Iola & his kinsman Antipater . Who betrayed that famous Romane Cicero vnto his great enemy Marcus Antonius ? euen Popilius , whom before Cicero had defended & saued from death . And finally , who betrayed Christ both God and man vnto the Scribes and Pharises ? His own purse bearer that flattering Iudas , embracing & kissing him as flatterers vse to doe . This flattery was the first vndoer of vs al , and the diuell the serpent , put it in vre to deceiue Eue : for where is there greater deceit practised , then where courtesie is most tendred ? where more falshoode tried then where trust is most reposed ? This is our domesticall enemy , and it hath a poyson , though the poyson be hid , for it hurts most where it is least feared . These flatterers are the greatest nuslers vp of pride that can be ; these be they that go vnder the name of friends , & therefore should be a meanes to withdraw vs from vice , whereas by their flattring praises they increase & settle them in vs , like those that Ezekiel speaks of , who sowe pillowes vnder our armeholes , Cap. 13. vers. 18. and with their faire words and flattering speeches so please vs that we may sin more sweetly . To these as the Prophet saith , Cap. 13.18 . so say I , Woe vnto them : for as oyle cause th● fire to flame , so this flattery doth minister nourishment & food vnto errours . Wherfore it is very dangerous to beleeue a flatterer : for vnder the person of a sweete friend he is a most bitter enemy , who increases all vices , & settles them in vs , either by consent , approbation , or extenuation ▪ as calling anger seuerity ▪ fury : zeale , rashnesse : boldnesse : pride , fortitude : pusillanimitie , humility : couetousnesse , parcimony , or the like . These are the chaffe that God will separate from the good corne at the latter day : and these kind of men we need carefully to auoid as hypocrites , deceiuers , and impostures . These are the diuels Angels that can transforme themselues into Angels of light ; such as onely haue the outward shew of good , but are most vile , and dangerous . This flattery hath onely in the frontispice of it , the name of friendship for it is onely outwardly in shew , not inwardly , in the heart . And it is a common practise amongest them , rather to counterfait , than not to imitate the vices of those men with whom they haue to doe . And as tyranny is hidden in the secret bowels of enuie , so is enuie cloked vnder the filed phrase of flattery , and therfore may be very well compared to the Crocodile of Nilus , or to the Syrens of the Seas , the one weping & mourning , the other singing & laughing : the one with mone : the other with mirth studie how to annoy vs : still conforming themselues to that which they take , to be most pleasing vnto vs . And of this kinde were King Xerxes flatterers , who marching towards the Greeks with a huge armie of soldiers , called some of this sort vnto him ; and demaunding of them what thing was most to be feared in his iourney ; One saith , I doe feare that when the Greekes do heare of your power they wil flie & not abide your band : another said , he doubted all Greece was not able to lodge nor receiue them into their Cities : A third said he feared most that the Ocean was not enough for him to passe ouer : A fourth feared the aire had not room enough for the arowes , which they woulde shoote off . The King by this being extremely puffed vp with pride , demanded at last of a certaine Philosopher named Damaserus , what he doubted most in that war . The thing that I most feare ( saith he ) is this , thath these flatterers wil deceiue you . And this indeed is most certaine , for his base mind is well matched with a mercenary tongue , which is a willing slaue to another mans eare : and cares not how true , but how pleasingly he speaks : his art is nothing but delightfull cosenage , whose tales are smothed & garded with periury , whose scope is to make men fools in causing them to ouerthrow themselues , still tickling his frend til death . This man is a porter of all good tales , and mends them in the cariage , one of fames best friends and his owne , that helpes to furnish her with those things that may aduantage her selfe . Honestly to him his nice singularity : Repentance , superstitious melancholy : grauity , dulnesse : and all vertues an innocent conceit of the base minded . In short he is the mouth of liberall mens coates , the earewig of the mightie , the bane of Courts , a friend and slaue to the trencher , and a good for nothing , but to be a factor for the diuell : one compareth those flatterers vnto Wolues , for as they by tickling and stroking of Asses doe vse to deuoure them , so flatterers by their tickling & smoothing of men in their humours , do draw them into many dangers & mischiefs . Others compare him to the scorpion , & some to the Bee . To the Scorpion thus : as hee goes creeping low & softly , but strikes with his taile ; euen so do al flattering , & malitious persons , who before our faces seem to be lowly & seruiceable , but when time and occasion comes they strike vs with their taile , in doing vs all the mischief that in them lies , in laying vs open to our enimies , & in disclosing those secrets which they by their glosing flatterie haue drawne from vs , and the like , and to the Bee they may be thus compared , for as hee hath mel in ore , in aculeio caudae vulnus , so they will sweeten their mouth with faire words , when their heart is stuft with the poyson of malice : which Salomon well notes saying , Pro. 26.25 . A false tongue hateth the afflicted , and a flattering mouth causeth ruine . For as Actaeon was murdred by his own Dogge , euen so they who nourish and make much of Flatterers are by them vndone & ouerthrowne . Wherefore let vs followe Salomons counsell , Pro. 26.29 . Though he speake fauourably beleeue him not , for their are seuen abhominations in his heart : for then this there is nothing more dangerous : especially in the Courts of Princes , for it works deeply vnder the slewe of friendship : therefore as of this said a father , so may I , Blanda est sed Aspera , dulcis sed Amara . And where Flatterie beares the sway , honestie hath no being : It was the onely cause why Pythagoras that noble Philosopher forsooke his countrey Samos : the onely occasion that worthy and learned Solon fledde from Athens : The chiefest matter that made Lycurgus to renounce Lacedaemonia : and the greatest cause that made Scipio Nasica to forsake Rome . Wherefore this is most , certaine where flattery is esteemed there truth is banished , where flattery is aduanced , there truth is oppressed , and where flattery findes friendship , there truth findes hate : and seeing this is the chiefe cause of so many eminent mischiefes , and dangers that befall vs , let vs endeuour all our meanes to auoid them ; and pray with Dauid , Psal. 28.3 . Not to be drawen away with the wicked and workers of iniquity that speake friendly to their neighbors , when malice is in their hearts . Therefore where flattery beares the sway , there expect nothing but danger : for the world is more dangerous when it flattereth , then when it threatneth , and more to be feared when it allureth vs to loue it , then when it enforceth vs to contemne it . For euen as Iudas by a kisse betraied his Master , so the world is a very Iudas it means most falsly when it embraceth most kindly . And yet now it hath gotten so much the vpper hand of the world , and is a vice so common , that he who cannot Flatter is either thought to bee Enuious or Proude . But we if we did well , we should bee so farre from desiring to bee Flattered , that wee shoulde thinke it farre better to bee reprehended by any then commended by a Flatterer , for you shal neuer finde any honest man feares to bee blamed for the trueth , but this take for a general rule that Flatterers seeke to confirme and settle you in errorus : And besides this his false praysing , dissembled loue & affection , he doth quite subuert nay subdue our mindes from the loue of trueth ; whereby wee may finde Saint Augustines saying to bee true , August . in Psal. 69. tom. 8. Quod plus persequitur lingua Adulatoris , quam manus persecutoris : Which agreeth well with Salomon , who sayeth , Pro. 28.23 . Hee that rebuketh a man , shall finde more fauour at length , then hee that Flattereth with his tongue ; But now the times are come to that ill passe , that as the comicall Poet doth say , Obsequium amicos , Terent. Andria . veritas odium parit . Flattery procures friendship , but truth hatred . But be sure of this that by their flattering , and deceitfull speeches , they very much corrupt you , and make you haue a maruellous good conceipt and opinion of your selues , for those thinges which rather deserue reproofe , then praise : and yet wee by reason of our weake nature are easily taken with these praises ; neuer truly considering with our selues what wee are , but what we seeme to be to others . Neglecting the truth and carried away with the self opinion of our selues ; seeking as it were testimony of our good parts , not from our owne consciences , but from others reports . And though our owne consciences doe tel vs , that those things for which we are praised deserue no praise , yet this is so great an aduersary to a good conscience , that when she is about to play her iust part of accusation , he stops her mouth with good termes , and well neare strangles her with shifts ; with well painted and dissembled perswasions , for poison is not giuen vs but in a sweet potion : We like well to be praised , but it would bee farre better if wee would seek to deserue those praises . What was it that made Ptolemaeus to put on the masque , or as it were the habit of a piper ? What was it that caused Nero Caesar , to mount vp the stage & act Tragedies with a visard on his face , and buskins on his legs ? was it not the praise of Flatteries ? If he be drunken you honor him with the name of Bacchus , the God of wine : and if he doe but wrastle or try any feats of actiuity , they stile him with the glorious addition Hercules . What thinke you ? are you not perswaded that by this grosse flattery , men are brought to great dishonour and shame : yes certaine , it is the only way to cast vs head-long into mischieuous , sinfull , and ridiculous actions : for we suffering our selues to be flattered , & that once taking hold of vs , our estate is so dangerous , that wee are made certainly to beleeue and make account of our chiefest vices , as our greatest vertues : and account vertue to be vice : so that it is vnpossible for any good man to winne his fauour ; from whence as I said before , this Prouerbe comes : Obsequium amicos , veritas odium parit . The reason is this , by reason that now we for the most part do seek such as please our humors and blame vs least , & contemne the other , for he alwaies praises his Lords vice with resemblance of some vertue neare vnto it : but the true friend neuer seeks to smooth vp our faults , but laies them open vnto vs , thereby that wee might more easily see our vices , and amend them . Happy are they that haue such friends , and they most vnhappy that giue eare vnto these false deceauers : Wherefore we neede to withstand it in the beginning , for it is so dangerous that whomsoeuer is willing to be soothed vp , it hurts not only for the present , but leaues the relikes and remainder of it in our minds , that although they be gone from vs , yet still the ill remaines with vs , like them who heare Musicke , though that be ended , yet carry with them the harmonious sweetnes of the sound , that takes impression in their minds euen so the wicked and flattering praises of flatterers , remaine longer with vs then the time of our hearing them : and as it is not easie to put out of our minds a sweet and pleasant sound , and although sometimes wee forget it , yet oftentimes it comes into our head againe : so fareth it with flatterers , wee should therefore bee deafe to their ill voices , & auoide them in the beginning . We had all need to bee carefull of this , both fathers and children : for they waying the old age of the one , and youth of the other , present to both by their lewd & wicked councell , an ineuitable baite , namely pleasure , wherewith for the most part they are sure to be caught : and seeing that if it once but take hold , it is so dangerous , and if so dangerous to all , then in a farre greater measure more dangerous to youth : therfore all fathers need to be most carefull in the bringing vp of their children , to keepe such out of their society and company ; for there are no kinde of men doe more hurt to them then these flatterers . Fathers exhort their sonnes to sobriety : these to drunkennes : Fathers perswade to labour & trauell ; these to play and idlenesse : Fathers perswade chastity & continency : these prouoke lust and loosenesse of life : Fathers perswade sparing & thriftinesse : these spending & wastfulnesse : And thus you see how Fathers good hopes are bereaued by these wicked and cursed generation ; Hypocrites pretending friendship , but full of false and deceiptfull dealing ▪ those as sooth & flatter the rich , contemne and despise the poore : such as are so base that though they bee free borne , yet choose voluntarily to be slaues : Therefore all fathers shall doe well to keepe their children from these , who are enough to corrupt , mar , and spoile the best natures in the world : a people that are hurtfull and dangerous to al sorts of men , deceiuing the credulous , & back biting the absent . They are the only snare that wisemen are deceiued with al ; I now speak not of the palpablest sort of flatterers , but they who make lest shew of it to them are most dangerous : Such as cloke their flattery vnder shew of friendship , as in prouocation of mirth , officiousnes in our busines , & in conformity of manners : all which in a true friend are tokens of friendship and loue , but in him are only the shadowes of friendship and loue , that he may thereby the more cunningly and craftily deceiue those he hath to do withall . These kinde of men are like the Dog of a certaine sheepheard , who was set by his Master to keepe sheepe , and before him seemed to bee very carefull in the looking to them , and therefore by the sheepheard was kept very well to the end hee should not neede to feede vpon his sheepe , and by him was put only in trust : and yet for al this the dog at his fittest time killed , & stale the sheep ; The sheep heard at last found it out , and threatned to kill his dog ; who thus pleaded for himselfe , saying , you will not hurt , me for I am one of your houshold seruants , you should rather be reuenged of the wolfe , that continually doth you this hurt and dammage : Nay ( quoth the sheepeheard ) I thinke you more worthy of punishment then hee , for he professes open warre vnto me , but you vnder pretext of loue and friendship , continually decrease my flocke . By this fable you may see that they farre more deserue to be punished , who hurt vs vnder shew of loue , then they who denounce publike enmity vnto vs : the one we know his ill mind vnto vs , but the other we take for our friend , though indeed he bee farre otherwise , and comes no more neare it , then like glasse a thing of no regard , which resembles christall a matter of great worth ; so he by his flattery which is vile and wicked , only imitates friendship which is precious and deare : and now the reason why flattery is so hardly discerned is this because that in euery motion of the mind it is glosingly entermingled with friendship , though if you truly vnmaske him they haue no resemblance . And yet for all this it is strange to see how wonderfully wise and great men are ouercome by this and deceiued . As for example Nero , who when Tyridates his enimy and Prince of Armenia , was conquered by Corbulon , and brought vnto him ; Hee falling downe vpon his knees , said , I Tyridates nephew of Arsacus , & brother to King Vologesus and Pacorus am your seruant & came hither to worship you my Lord and God as the Sunne : for you are my fate and fortune . This his flattery did so far worke with Nero , that he did not only restore him to his former Kingdome , but also sent him away laden with many giftes , which as my author saith , amounted to the summe of two million of crownes . Xiphilinus . Thus you see that these flatterers as they are hurtfull to all , and profitable to none , yet of all sorts of men most dangerous to Princes , and yet by them chiefly accepted . For these great men , it now adaies being such a means to get credit and preferment , shall haue their kinsfolkes , friends , and principall officers , who professe this mysterie , and such as they could not well auoid if they would . By such as these was Alexander that great King and Philosopher deceiued , for by these they are so assaulted , that though they withstand it , yet it pleaseth , and though they oppose themselus against it , yet they can hardly shut it out of doores , Vnde saepe exclusa nouissime recipitur : but now these great persons are so farre from auoiding it , that whatsoeuer they do they will do it vncontrouled , & whatsoeuer comes into their heads , they will headlong goe through with all , and whatsoeuer they doe by these flatterers , you are sure to be soothed vp , so that these are his only companions , councellors and friends , & none but these or such as these , custome hath brought him to that habit , that he will endure to haue about him : who vnder the shape of humanity beare sway and rule , for who is now more made off then hee that ought least to bee esteemed ? Who is now more trusted then he that deceiueth soonest ? Who is heard more at all times , then he that ought least to come in sight at any time ? who hath more of all men then hee that deserues least of all men ? and to conclude , who is more beloued in euery place then hee that ought most to bee hated in all places . The Medes and Persians , who kneeled vnto Alexander , and made him the sonne of Iupiter , were more esteemed for their flattery , then the nobles of Macedonia for their truth . These kind of men are not only dangerous to great men , but women also had neede to haue an antidote against them : for to them this is exceeding dangerous , and no more ordinary way to corrupt their chastity than by this means , by feeding and entertayning them with the commendation of their personage , beauty , behauiour , discourse , or the like : for they by their naturall inclination are full of vanity , and desirous of praise . Moreouer what hath done greater hurt to commonwealths , then these flatterers ? therfore these generation of vipers ought to be extirped and rooted out . The Citty Troy which Agamemnon , in ten whole yeares could not subdue , poore Sinon with his flattery allured the minde of King Priamus , deceiued the Nobles , and intised the Cittizens by his adulation , to their vtter confusion and ruine : That auncient and renowmed Citty of Babylon , when King Darius with all the power of Persia , long wars , losse of men & his owne strength & force , was not able to vanquish any part of it , then Sopyrus a Cittizen borne , through forged faith and filed flattery , betrayed the Citty vnto king Darius ; That famous Citty of Olinthus which the puissant Prince Philip of Macedon , could neuer destroy , yet Lasthenes with flattery ouercame & gaue them to their enimies hands King Philip. To speake of the most ancient Lacedemonians for their wars , the most famous and worthy people of the world , whom neither Medes , Persians , Macedonians , nor all Greece , could vanquish before , are now deceiued by the flattery of Phrenitius . The people of Samos were deceiued by false Apollonius : Menelaus was beguiled by the flattery of Paris : Dion of Syracusa was slaine by his flattering friend Calicrates : Thus you may see how flattery and adulation is to Princes , and Prouinces , vtter ruine , desolation , and decay . By flattering of the Prince , they leade and keep him in his vices and errors , to his great shame : by flattering of the people they make themselues popular , and so by that meanes striue to deuise a way , to set themselues vp , by the deposing of their lawfull Prince : Therfore Princes neede to be very carefull , neither to suffer flatterers about themselues : nor allow any to make themselues popular by flattering of the people . What a shame was it thinke you to Edward the second , to suffer such a base fellow as Pierce Gauestone , wholly to rule and gouerne him ? what credit was it for the same King to suffer himselfe to be led away to all wickednesse , by two lewd & wicked fellowes , Spencers , both the Father and the Sonne ? But Princes must haue a double care , not only to keepe themselues from being flattered , but their people also : and to obserue who seeke popularity of their people , for this is a true maxime , that whatsoeuer subiect doth seeke popularity doth neuer desire it with any good and honest intent . What was Absolons meanes in his treason against his father , was it not his making himselfe popular , by flattering of the people ? if you reade the story you will say so : * * 2. Samuel cap. 15. From the second Verse to the sixth . Vers. 2. And Absolon rose vp early and stood hard by the entring in of the gate , and euery man that had any matters came to the King for iudgement . Him did Absolon call vnto him and say , Of what Citie art thou ? And he answered , thy seruant is of one of the Tribes of Israel . 3. Then Absolon said vnto him , See , thy matters are good and righteous ; but there is no man deputed of the King to heare thee . 4. Absolon said moreouer , Oh that I were made Iudge in the land , that euery man which hath any matter or controuersie , might come to me , that I might doe him iustice . 5. And when any man came neere vnto him and did him obeysance , he put forth his hand , and tooke him and kissed him . 6. And on this manner did Absolon to all Israell that came to the King for iudgement : so Absolon stole the hearts of the men of Israell . What was it that raised Caesar to that great height and dignity that he was in ? Suetonius reports , that it was by his exceeding great popularity , in winning the hearts of the people . What was it that set vp Henry Bullingbrooke in stead of the lawfull King ? Was it not his flattering and soothing vp of the people ? What was it that set vp Richard the third , that Tyrant and vsurper ? Was it not his flattering , & pleasing of the people ? the like being done by his friends , the flattering Oration of the Duke of Buckingham , and a Sermon of Doctor Shawe .

Thus you see you shall hardly finde any treason eyther against Prince , or State , but this was the chiefe way and meanes : and this being so dangerous ; as I said before , so I say againe , euery King that desires his safetie , neede to be as carefull as he can , not to suffer any subiect to make himselfe popular , by flattering of the people . How dangerous this is to all estates , Prince and people , Countrey and Citie , man and woman , it hath already beene shewed : therefore we had all neede to take very good heede in auoyding them ; which if wee haue an open eare , is hard to be done , for then wee are sure to bee catched . And of this indeede wee need to be most carefull : for , Ouid. Eleg. as the Poet saith , Vile poyson lurketh vnder the sweetest Honie . And if we doe not auoyde them in time , they wil so encrease vpon vs , that when wee would wee cannot : and yet for al this , we stil loue to be flattered , and stil are more desirous of commendations by others praises , then to deserue them in our owne conscience . And if yet wee will not leaue these flatterers , we shall in time be made such fooles , as to thinke our selues worthy of those praises vhich are so vniustly laid vpon vs . And therefore by howe much the greater we bee , the more neede wee haue to looke into and auoide these Flatterers , and with a deafe eare to saile besides their songs , as the entisements or daungerous Rockes of Syrens , which ascrib those things vnto vs that wee neither ought to take nor deserue , then which there can bee nothing more pestiferous to great men : wherefore wee should rather heare those that admonish vs of our duetie , and put vs in minde that wee are but men , which is the part of a true friend , then to lend our eares to such impostors & deceiuers as these , who as Salomon saith , Pro. 20.19 . Goeth about as a slanderer , and discouereth secrets , therefore meddle not with him that Flattereth with his lips ; We had need follow this counsell of Salomons , for their onely Art and cunning is to deceiue the rich , and contemne the poore . Now they who for all this will still take delight to heare themselues Flattered , I can say of such no otherwise then Saint Ambrose speakes of them , Ignauiae videtur , Off. lib. pr. cap. 42. it shewes they are of sluggish and effeminate spirit . But now aboue all times wee neede to bee most carefull in taking heede to them , for they are come to that excellency in their profession , that they will colour their Flatterie so with the shew of friendship , they will vsurpe the Offices , the voice , nay euen carie the name and counterfeit of Amitie so artificially , that you will say it is the same they studie to content and please , to honor , commend , and accommodate themselues to the humours of men ; nay it takes vpon it the highest part of friendship , free reprehension . Hee will seeme to exceede in loue to him he flattereth , whereas indeede there is nothing more opposite to loue , not iniurie , not professed enmitie , not detraction , it is the plague and poyson of true amity , and therefore auoide it : it hath with it these companions , hatred , deceipt , trecherie , lying , cousenage and hatred of honestie . Wherfore we should haue our cares shutte to these Flatterers , and as the ancient wise men did barre such from the companie of Princes ; so wee should barre them our companie , and follow S. Ambrose his counsell , Offic. lib. 1. Neque adulantes nos , nec adulandos cuiquam exhibere , alterum enim calli ditatis est vanitatis alterum . Let vs neither Flatter , nor suffer our selues to be Flattered . For the one is signe of craft , the other of folly , and what a happie man is he that neither Flattereth nor is Flattered , deceiues nor is deceiued ; neither doeth hurt , nor receiues hurt ? Happy indeede shal we bee if wee vnderstand this , more happie if wee repell it , most happy if we be of Saint Austines mind , not to thinke those happiest , who haue most praises , but those who deserue those praises . But nowe that we doe not in seeking to auoide Flatterers , reiect friends , or in hoping to get a friend entertaine a Flatterer , Let vs consider how they may bee discerned the one from the other . The first thing , the Flatterer doeth is this , to insinuate himselfe into the councell and affaires of him whom he Flattereth , and as much as lies in his power , to keepe him from being inward with any other , and to haue none about him , but such as are of his own stampe , voyde of all honesty : and then as a shadow followes a man continually , whatsoeuer hee doth , so will he follow and affect , whatsoeuer it be that his Lord applies himselfe vnto . He hath salues for euery sore , to hide them , not to heale them , Complexion for euery face , Sinne hath not any more artificial Broker , nor more impudent Baude , there is no vice hath not from him , his colour , his allurement . And his best seruice is either to further guiltinesse , or smother it . If he grant ill things inexpedient , and to be errours , hee hath yeelded much . Let his friend say it is hot , hee wipes his forehead and vnbraceth himselfe ; if cold , hee shiuers and cals for a warmer garment : when hee walkes with his friend hee sweares to him , that no man else is looked on , no man talked off . That whomsoeuer hee vouchsafe to looke and nod to , is graced enough , & that he is ignorant of his owne worth lest he shold be too happie ; Whatsoeuer hee saith he yeeldes , giue his consent and approbation , though it bee to things that are out of his owne beliefe . Thus by all these things before specified , you may find him to be a Flatterer , who as Suidas saith , is full of deceipt , auarice , and a great enemy to all Religion , and especially to Christianitie : and that you may the better discerne him , doe but obserue , first whether those he commend bee present , or absent ; you shall finde him alwayes pleasing before your face , neuer commending the absent , but for the most part backe-biting & slandring them . Secondly , do but obserue whether those thinges which hee approues so much in vs , hee allow in himselfe , or not ; if you set any other then your selfe to aske him , you shal find that he is of a cleane contrary minde , vnlesse he know that he be set on by your appointment . Thirdly , obserue whether the praises they bestow vpon you , for such , and such things , they onely giue to you & no others , or to you and all others ; you shall finde that those things they commend you for , they will discommend in others , and those things they commend in others , they will dislike in you . Fourthly , obserue whether whatsoeuer wee say or doe , they holde the same opinion ; and for that giue vs praises and commendations , and you shall finde that let vs now say or doe one thing , we shall haue their praise and commendation for it ; and sometime after let vs be of a quite contrary opinion , or doe quite contrarily , wee shall still haue their commendations : And lastly , but looke into your owne consciences , you shal find that those things for the which they so higly extoll you , are vile and wicked , and such things as , notwithstanding their commendations , you often repent and are ashamed of .

Moreouer these Flatterers vsually set themselues to followe such as are great in the time , with such you shall finde him alwayes : and though perhaps before he were a follower of this mans greatest enemie , yet if hee see this mans fortune to goe higher and that any thing is to be gotten by leauing his olde friend , he will not only leaue him , but turne to his enemy , and do him all the mischiefe that hee can : but for his new great Master , whatsoeuer he either likes or dislikes , approues or disauows , loues or hates , he is of the same minde . Againe , at any publicke Assembly , where many are to speake of some one matter , whatsoeuer the flatterer speaketh , it is to please some priuate person , not for the publicke profite ; making sure that his great Master shal haue first spoken , that he may be sure not to differ from him , but that whatsoeuer he hath spoken , be it good or badde , may by him bee applauded : and if that in any thing that he hath spoken before , any thing hath slipt from him that hath not pleased , he thanks his Reformer , and his note is quite changed ; and as it were out of his great loue will extoll this man beyond measure , for things that peraduenture deserue reproofe : and do like him that went about to perswade Iustinian the Emperour , that he should neuer die , but be carried to heauen with his naturall bodie in the flesh . Or like Varus Seminus the great Orator , who amongst many other his flattering speeches to Augustus , said , that they who called him Caesar ▪ knew not his greatnesse ; and they that called him not Caesar , were ignorant of his humanity . This man you shall alwaies find to be in a vniformity with al your conditions ; do you but sometimes alter your course in shew , you shall finde him to goe as the winde doth lie ; and if you change into formes neuer so contrary , he will change too ; for he hath no vniforme aequality in all his actions and intentions , because he hath no permanent seat of his manners , no setled opinon in any thing , because he hath wholly set himselfe ouer to content and please others ; no vniforme course of life , because he is neuer like himselfe , but variable and changeable from one forme to another . But this is somewhat open and plaine flattery , and therefore doth the lesse hurt , because it is sooner found out and auoyded . But there are other flatterers more cunning , and therefore more dangerous . For plaine flatterie is easily discerned , as plainely to affirme or denie , according as another doth the same ; so that any may see this fellowe plainely , when perhaps he cannot discerne the other , who when hee flatters seemes to reproue , and when hee most flatters seemes to be most opposite against it : therefore this fellow we had neede to be most carefull of , and to search narrowly into all his shifts , and deuices , lest he deceiue vs . Of this sort was Agis Argiuus , a cunning flatterer , who seeing Alexander to bestow great gifts and rewards on a certaine ridiculous fellow , exclaimed that it was a very absurd thing for Alexander to bestow giftes on such a fellow as this ; Alexander hearing his voyce , demanded what he said ? Indeede ( saith hee ) I must needs confesse , that I cannot endure to see , that all yee that are descended from Iupiter should be so much delighted and taken with flatterers . For as Iupiter had Vulcan for his foole , and Hercules Cercopes , and Bacchus tooke great delight in Syllanus , euen so , such as these are in account , and respected by you . Tacitus also recites a very good example of a flatterer in this kinde : Tacitus . Tiberius the Emperor comming into the Senate , there rose vp a certain flatterer , who said , it was fit that euery one should speake freely , and in things belonging to the Republique , no man ought to hold his peace . Tiberius and all the rest expected what he should say ; Heare ( saith he ) Caesar , a thing that we much blame in you , though none dare confesse it openly : you spend your selfe too much for vs , wearing your bodie with daily and nightly labors , in cares for the Republique , neuer respecting your owne health and safety , but our good and profite . This kind of flatterie , which comes so neere to the colour of franckenesse and libertie of speech , is indeede most dangerous . For who knowes not that franknesse and liberty of speech is a remedy against flattery ? and it that which should be remedy against it , be vsed as a meanes to flatter withall , it cannot bee but very dangerous , and these that doe thus , if they finde out any petty faults , they keepe a great coile , and cry out against vs for them , but if wee haue neuer so many great & grosse faults those they winke at . Which kind of flattery as Plutarch saith , Plutarch . may very well be compared to Hercules in a play with his great club , which shewes to bee heauy and massy , though indeede it be but light & filled with nothing but wool , or such like stuffe . Euen so this kind of free speech which a flatterer vseth , will bee found to bee light and of no force to giue a blow : as for example , if your clothes be not of the new fashion , or your beard not of the new cut , your band not stiffe enough , your pecadill ill made , your cloke not brusht , or the like , here they wil find great fault with you , for neglecting your self , that haue so handsome & proportionable a body , being so carelesse to set it forth . But say that a man should set nought by his parents , neglect his children , abuse his wife , despise his kinred , spend wastfully and consume his goods , none of all these would touch or moue him , here hee is mute & hath not a word to say , these hee will take no knowledge of nor reproue : and amongst these sort of flatterers they are most cunning , who reproue men for the contrary vices to those that are in them , and so still feede them in their owne : as to a miser , if they can by any meanes spie any sparke of spending , for ( as the Prouerbe saith ) Whose feast so great as a misers ? presently with great feruency they blame him , for his great spending and prodigality , and for that hee hath so little care of his owne estate . To a slanderer whose pleasure & delight is ( through spite and enuy ) to backe-bite and wrong his neighbour , if so bee that at any one time he chance to commend some worthy person , they presently in a great seeming rage say thus vnto them , This is a fault you euer haue , to commend persons of no worth : why should you commend him , what good haue you euer receiued by him , or what good parts doe you know in him ? and the like ; againe , if there be any variance betweene friends , brethren , or kinsfolkes , they seeke not to appease or remedie it , but still stir the coles , saying thus , It is well enough , you will neuer see nor know who you are , you are the cause of all your selfe , selfe doe , selfe haue , you were alwayes so plyable and so submisse toward them , that you are nowe but right serued . And thus after this manner , those vices that wee haue inhabitant within vs , they seeke to ingraffe and settle for euer remouing . There are some other flatterers as cunning in their kinde as these , some will not praise a man himselfe , but inuent some good thing , which he faines hee heard some body speaking of him abroade , which he will say he was very glad to heare , herein imitating the Rhetoricians , who many times in their Orations vse the third person for the first ; another will inuent some ill which hee faines he heard spoken of you , which when hee tels you , you knowing it to be vntrue , and denying it , then hee takes liberty to praise you , falling into your commendations , shewing how farre you euer were from such and such vices , as hee reports you were taxed withall ; others if a man bee giuen to any vices , they will not commend them , but approue them by discommending the contrary vertues , as calling temperance rusticity , and such as liue within their estates misers ; and so forward towards the maintayning of any vice , they thinke a man hath a mind to . One that is well conceipted of himselfe and his owne iudgement , thus they assaile . They will make an errand to him for his counsaile in some waighty affaires or busines of theirs , as esteeming his wit and iudgement farre aboue their owne , and his opinion being heard , be it what it will , he will fall into admiration of him , preferring his counsaile & opinion before any that hee hath heard . But if a man suspect this in any one , the way to finde him out is this , to giue him some absurd counsaile , & he shall finde he comes prepared to commend it whatsoeuer it be . Therefore , all these flatterers let vs auoide , and bee carefull in the choise of our friends , lest in stead of an honest friend , we find a false flatterer , and that we be not deceiued , let vs obserue the difference betwixt them both . Friendship takes no pleasure to bee imployed in ill and dishonest actions , but in any thing that may be for the profit and good of his friend , none so willing as hee . But the flatterer is quite contrary , whose friendship is farre worse then open enmity , for from them we may get or gaine somthing , but from the flatterer nothing is to bee gotten , but reproch , mischiefe , and dammage . Therefore , it is not good to keepe such friends as shall raise themselues by our fall & hurt , nor such as loue our meate and meanes in a higher degree then they loue our selues ; for none of these sort longer then our purse perswades them , will bee your friends . But he that is a true friend hath his affection grounded vpon loue and vertue , and no waues of contrary ill fortune will alter or stir him ; Where as the flatterer leaues vs in the lurch , flies to our aduersaries , and commonly is the chiefe cause of our ruine and destruction . Againe , a true friend imitates not all he seeth his friend doe , nor commends any thing but that which is good , wheras a flatterer contrariwise like a Camelion that can turne himselfe to all colours but white , can frame himselfe to any thing but good . A friend orders & frames all his actions to the good of his friend , but a flatterer bends all his actions to his own proper good . A true friend modestly blames his friends vices in his presence , and praises his vertues in his absence ; but a flatterer alwaies exaltes him in his presence , rather for his vices then his vertues , & behinde his backe blames him , and defames him , makes his vaunts that hee only possesseth him , gouernes him at his pleasure and makes him doe what he will . The true friend serues for a healthfull medicine , but the flatterer is as a sweet poison . A true friend preserues a man in his estate and wealth , but a flatterer precipitates him to ruine and destruction . Flattery for the most parte respectes it owne particular benefit , and thereby is knowne , but friendshippe seeketh not the good of it selfe . The Flatterer is diuers in his iudgements , like waxe or a looking Glasse that receiues many formes , he is a Camelion , a Polypus , faine to praise , or dispraise , alwayes commodating himselfe to the mind of him hee Flattereth ; A friend is firme and constant , a Flatterer vexeth himselfe too violently in all that hee doth in the viewe and knowledge of him hee Flattereth , euer praising and offering his seruice , Non imitatur amicitiam sed praeterit , he hath no moderation in his outward actions , and contrariwise inwardly hee hath no affection , which are conditions quite contrarie to a true friend . A flatterer alwayes giues the victorie to him he Flatters , alwayes applauding hauing no other end then to please , whereas a true friende respectes not so much , how he may please as how hee may profit : A friend alwayes respectes , procures , and attempts that which is reason , honestie and dutie . The flatterer that which belongs to passion , and pleasure , and that which is already a malady in the minde of him that is flattered , therfore he is a friend to licentiousnesse , and an enemie to all plaine dealing and honesty . Euery man by nature hath these two parts within him , the one part is giuen to truth and honestie , the other to vntruth and withall passionate , the true friend euer assisteth the better part in giuing counsell and comfort , the Flatterer applyeth himselfe to the other part , which is voide of reason , and full of passion , still feeding and pleasing it by deuising some vicious and dishonest pleasures , that they quite diuert it from the rule of reason , and they are like some kind of meat , which neither breedeth good blood , nor engendreth spirits , nor addes vigor nor strength to any man , but all the good they doe , is either to prouoke lust , or breede some fogges & rotten humours , that are neither fast nor sound : So if a man looke narrowly to a Flatterer he shall neuer find any good to com from him , but find them to be sowers of dissension , breeders of enuie , exasperaters of men to lewdnes , nursers of prodigalitie , perswaders to diffidence , and distrust in our friends , to base and seruile timiditie , alwayes making vs worse , and apt to conceiue ill , still soothing vs vp in our owne ill humors . Art thou angrie with one , punish him saith he ; hast thou a minde to any thing , buy it and no more a doe : Desirest thou this or that wench , spare no cost for her saith hee , winne her and weare her . Suspectest thou any thing beleeue it confidently saith he : And thus he behaues himselfe still soothing vs in those things , that we haue but the least inclination vnto . For the Office which a Flatterer seemeth to performe , hath in it nothing true , nothing iust , nothing simple , nothing liberall : for it desires onely to be employed in shamefull and dishonest actions ; friendship only in honest ones ; a Flatterer seekes to pleasure vs in those thinges that are vniust : And thus you see a man cannot both be a friend and a flatterer , that is as much as if I should say a friend and no friend , for one friend is to stand to another , to assist him in doing & not in misdoing ; in consulting and not in complotting & conspiring ; In bearing witnesse with him of the trueth , and not in circumuenting one of falshood : to take part with him in suffering calamitie , and not to beare him companie in doing of iniury . But before I go farther I must answere two Obiections : The first is , whether it be vnpossible to praise without Flatterie , and whether it necessarily followes , that all praysers consequently must bee Flatterers . The second is , an answere to an Obiection to those who think it lawfull to Flatter , because they thinke it is no sinne , and if they should aduantage themselues and sinne not they see no reason why they should not vse it . But first to the former Obiection , whether it be vnpossible to please without Flatterie : This is my opinion ; that if we truely and moderatly commend any for those things which iustly deserue praise : our praises tending to the glorie of GOD : or good of him that is praised : that the vertue for which he is commended may increase in him : or for the encouragement of those that heare to the like vertues : and not for any priuate end or profit to our selus : He I say that praises thus and with these cautions cannot bee termed a Flatterer : For thus Saint Paul commendes the Thessalonians , Colossians , Philippians , and Ephesians ; And as Saint Paul did it to their good and Gods glorie . It was Charitie , not Flatterie , it was the marke of true friendship , and not of fained loue . The second is to resolue the Question whither it bee a sinne or no : for if it were one , why doth S. Paul say , Giue no offence , &c. euen as I please all men in all things . 1. Cor. 10.32.33 . Seeing that to please all men in al things , cannot be without Flatterie : and if it bee not a fault to dispraise an ill man , why is it not good to commend a good man ? To these it may bee answered , that neither to praise nor to please in themselues are Flatterie , but may bee made so by their ends and circumstances , and so S. Paul expounds himselfe in the latter ende of this verse , meaning that hee would haue vs please all men in euerie lawfull thing , seeking not thereby our owne glorie and profit , but the glorie of God , and good of our neighbour : And if we do thus neither pleasing nor praysing can bee called Flatterie , more then the iust reprehension of him that is faultie , can bee called detraction . And now to return againe as I haue said before , that nothing is more dangerous to a Prince and State then these deceiuers , it will not be amisse a little to shewe vnto you the curiositie of wise men in ancient time for the abandoning and punishing of these Flatterers , to the intent that they might be safe , & for the safetie of their Countries and states . Wherefore I would all Princes and Potentates woulde saye vnto Flatterers as Christ did to the diuell , Auoide Sathan , so they , Auaunt Flatterers . And to proceede to tell you how many great & good men had diuersly vsed diuers meanes to auoide these , it would aske a farre larger discourse , but a few I will now name to encourage others by their example to do the like ; Some haue punished them by banishment , so did Augustus Caesar , and Alexander Seuerus , who were so strict against Flatterers , that if any ( though hee did but extraordinarily bow himselfe ) or vsed the least flatterie towards them , they were by them presently commanded to bee banished , and thrust out of doores .

The Lacedemonians no lesse strict in this point , so much feared flattery , that they banished Archilogus for his eloquence , onely in a booke he had made . This vice also was so hatefull in Rome that Cato the Censor expelled thence certaine fine Orators of Athens , lest with faire speech and flattery , they should annoy the State of Rome . Sigismond the Emperour to one that extremely flattered him , gaue a boxe on the eare . Why smite you me , saith the flatterer ? Why bite you me , saith the Emperor ? There was a certaine Nobleman of Moscouia , who for some crime being imprisoned , in hope of his pardon and deliuery , fained that he dreampt the King of Poland to be taken prisoner , & brought captiue to the Duke of Moscouia . The Duke hearing of this , and knowing it proceeded from his intention to flatter him , commaunded he should bee kept more close prisoner , til he saw the euent of his dreame . Suetonius reports , that Caligula calling home a certaine man banished in Tiberius time , giuing him his liberty , demanded of him what hee did all the time of his banishment ? I did nothing ( saith hee ) but pray that Tiberius might die , and you succeede . For this his flattery the Emperour commaunded , he should presently be put to death . After this sort Dauid punished the yong man that brought news of Saul and his childrens death ; who desiring to flatter King Dauid , was by him commaunded to bee put to death . Wherfore if Princes will auoide these their vndoers , let them shewe how little they desire their prayses , and what small confidence they put in them ; as Canutus King of this Iland did ; who , as Polidor Virgil reportes , Lib. 8. walking not farre from Southampton , and hauing his souldiers about him , they applauded him , calling him King of kings , commander both of Sea and land : the King amazed at this flattery , and being willing to shew how litle he was addicted thereunto , commaunded himselfe to be stript , and sate downe close to the water , saying vnto the waues , I charg you touch not my feete ; they after their ordinary course , beat vpon the shoare , and washed him . He presently came backe , and said , You call me King of kings , and Lord of Sea and land , and yet I cannot commaund these waues from touching me . Wherefore you see it is no mortall that deserues that title , but only God , by whom all things are gouerned : Wherfore him alone let vs worship and praise , who is indeed King of kings , Lord of Heauen , and Earth , and Sea , and euery thing , and let vs confesse him alone to be , & besides him professe no other . To such as these Homers verse would be a good Antidote : Nullum ego sum numen . quid me immortalibus aequas ?

For indeede if wee obserue the end of a flatterer , hee neuer cares how falsly or vniustly he prayses you , so he may please and gaine well . Such as these were the flatterers of Alexander the great , who perswaded him , that he was the sonne of Iupiter : but one day in his wars , being hurt , he said , Omnes iurat me esse Iouis filium , sed hoc vuluus me hominem esse clamant . You all sweare that I am the sonne of Iupiter , but this wound shewes , that I am but a man . We knowing this , it may be a great remedy , if we to keep our selues that we be not praised , doe but consider how false and deceitefull they are , euen in this respect ; that for those things that deserues greatest reprehension , they attribute most commendation : and when they should blame vs for ryote , they commend our temperance ; when we deserue to bee blamed for folly , they praise our wit : and if we wel obserue how many of our wickedest actions they applaud for vertues , our own conscience will tell vs , that they are but Impostors and deceiuers . And if we will be free from them , let vs say to such , as Seneca counsels , Vos dicitis me esse prudentem ego autem scio quam multa inutilia concupiscam , nocitura optem , you call me wise , but it is otherwise ; for I finde that I couet many things vnprofitable , and wish for many thinges that are hurtfull . And this will be a great remedy against it , if wee can but perceiue how they flatter vs , making our vices vertues , and commending vs for such things , as deserue no no commendations . Wherfore let vs be carefull in the obseruance of those things they praise vs for , whether they be in vs or no , or whether they speak to humor vs , & not from our desert , or whether they praise vs for such things as deserue truely to be praised , or for their owne profite .

Therefore consider well thy selfe with thy selfe , & let vs not bee such fooles as to iudge of our selues by the opinion of others , within thy selfe behold well thy selfe , and if thou wilt know what thou art then giue no credence to others , follow Apollonius counsaile , who being demaunded howe a man should quietly enioy him selfe , answered ; Si paucis credideris , if you trust but few : but let your owne conscience be your owne praiser , and be not so simple as to be carryed away with things that are not , and take heed you be not to partiall in the iudgment of your selfe , but as your owne conscience telleth you , may bee iustly attributed to you and no further , and this is the safest way , for as Seneca saith : Si vera sunt coram magno teste laudatus es , Nat. quaest. l. 4. Praefat. si falsa sine teste derisus es . Now if we will auoide this Gorgon , repell this monster , exile this murtherer , let vs loue , desire , and alwaies be content with the hearing of the truth , and then wee shall bee sure for euer taking delight in being flattered : and moreouer let vs put our full trust and confidence in God , for they that loue to bee flattered neuer doe so . For if they did , then surely they would neuer seeke applause for their wickednes from men , but rather thinke with themselues , whether that they did were permitted by God or no. Therefore if wee wil haue a remedy against flattery , let vs not put our trust in men , but in God and in him only . Againe , let vs be very carefull lest the cloake of friendship , or friendly carriage , giue some colour to the insinuation of flatterers , but these if you well looke & search into , will be found to be like false gold , that only hath the representation of true , and such as if they were tryed , will hardly abide the touch ; these let vs auoide , but of true friendship let vs make great account , and much esteeme . Counting them like the salt that was commanded in the ancient sacrifices , and flatterers like the honny forbidden in them , for the salt of reprehension is good and profitable , but the honny of flattery is vile and abhominable . Againe , if you will auoid this , being flattered , wee must not trust our selues to much vpon the prosperity of this transitory life , for this is the greatest way maker for flattery that can bee : for wee extremely flatter our selues , whilest wee wholly rest vpon the prosperity of this transitory life . This was the cause of the ruine and destruction of the Sodomites , who though they liued in all wickednesse , yet had an opinion that they were in the right way , still continuing their ill course of life in pleasure and ease , whilest their arraignment was a making in heauen . And now to conclude , if we can master our selues and our owne affections , that our selfe louing inclination doe not cause vs desire to be flattered , then wee shall bee able to master these vnmatchable monsters : for to whom is it so dangerous , as to such as are desirous of praises , & willingly receiue such as commend them ? but if indeede we will haue a remedy against them , let vs be deafe to all these , and suppresse our owne selfe loue which is the greatest aduantage to a flatterer that can be : for we are so much enamoured with our selues , that wee are easily taken with those things , which tend to our owne praise , and so much addicted to this good conceipt and opinion of our selues , that nothing so much delights vs as to heare our selues praised , and commended for those vertues , of the which we were neuer guilty , but most impatient to heare our selues blamed for any vices , though wee know them to bee inhabitant within vs : and this most commonly is the nature of high spirits , & haughty mindes , not guided by iudgment and reason , but lifted vp with the fauours of fortune , or Nobility of birth , which doth flatter vs within , and possesseth our minds before hand , whereby we are exposed and lye more open vnto flatterers , finding vs thus prepared , and so ready to worke vpon ; but if wee haue any desire to auoide this , that it should not intrap nor endanger vs , let vs looke into our selues , and search into our owne natures , where wee shall find an infinite number of defects , vanities , imperfections , and faults ; mixed in our wordes , deedes , thoughts , and passions , and so wee shall finde out their false dealing in praising and soothing vs for those things we so little deserue : And as I noted before , Adulationis vnctio to bee Domorum emunctio , commendationis allusio , eorum delusio , Laudis arrisio eorum derisio .

FINIS .