A DISCOURSE AGAINST FLATTERY. PER. SAT. PRI. ¶ Ne te Quaesiveris extra. SENECA EPIST. 77. Intus te ipsum considera, non qualis sis aliis credas. LONDON Printed by Will. Stansby for Walter Burr, and are to be sold at his Shop in Paul's Churchyard. 1611. TO THE HONOURABLE GENTLEman the Lord Bruce, Baron of Kin●osse. SIR, IT is one's proper right to challenge that for his due, for whose sake, and at whose commandment is was first undertaken: which being granted, this can rightly belong to none but yourself, from whom it first spr●ng, & at whose desire it was first undertaken. I can promise nothing in the behalf of it, but as at the first it was the work of your will, so now I refer it to your judgement. This good office at the least it will perform, either put you in mind of that you knew before, or else confirm you in that opinion, wherein I assure myself you are already settled; if it perform any thing more, I shall attribute it rather to your good nature, and opinion, then to any efficacy in itself. But howsoever it is, I commit it to you as that which is brought forth under you protection. Thus wishing but my ability answerable to my will, that I might do you service, I commit this to you, and you to the Almighty. To the Reader. GEntle Reader, I do present unto thee this small treatise, discoursing of a vice that is now adays so vulgar, usual, and much in request, that it hath almost lost the name of vice, and gotten the reputation of a Virtue: it hath cast off his old name of deceit, and is now covered with the title of Wisdom: it hath quite lost his ancient attribute cozenage, and hath gotten itself graced with the name of Policy. I only desire to bring him to his former colours again, lest the outside deceive: and I hope you will not blame me, if perhaps I may discover him, whom you now think to be your greatest friend, your most dangerous enemy. If you get profit & knowledge by it, I have my desire: if neither, the time of your reading this Treatise will not be so long, but that you may return to your flattery again. And thus leaving this to your consideration, and by this Treatise desiring you to consider of them; I leave you and them together, still wishing your separation. A DISCOURSE AGAINST FLATTERY. FLattery saith S. Auslen, Tom. 10. Hom. 20. is fallaci laud seductio, a thing that with over much praising deceives us, and causes an overliking of ourselves, by ourselves. And Flatterers are they that defile the souls, and make a spoil of the goods of those that have to do with them, such as both in word and deed apply themselves to another's will; that conformity of theirs being false and feigned, not faithful and true, but with the only intent to deceive, or receive, & make some profit to themselves: whom chrysostom thus defines. Adulatores sunt qui colunt aliquem ut auferant ab eo aliquid boni Temporarij. Hom. 6. ad Philip. 5. For when we praise any for that he deserves not to be praised, or more than he desires to be praised, for some private end to ourselves, that is Flattery, which is Excessus delectandi alios verbis vel factis, An excess in pleasing both in words and actions, to the end to wind ourselves into the familiarity of those, out of whom we mean to make a commodity to ourselves. This flattery is a sweet poison, a thing that naturally is very pleasant to us, to hear ourselves commended. And the humorist that in this must please our aims, but be blandus, a smooth enemy, a wolf in sheeps clothing, and therefore the more dangerous, and more need of looking to; for their bait is mel venenatum & venenum mellitum. This flattery, saith one, is nothing else but false friendship, fawning hypocrisy, dishonest civility, base merchandise of words, a plausible discord of the heart, and lips: he is blear-eyed to ill, and cannot see vices, & his tongue walks ever in one track of unjust praises, and can no more tell how to discommend, then to speak truth. His speeches are wondering interjections, all his titles are Superlative, & this very seldom but in presence, and to very few but such as out of whom he may suck some commodity. I may therefore say of them as Diogenes did to Aristippus: Quòd divitum sunt Asseclae. I dare warrant those that have wealth, have little want of such: For they are shameless creatures, and so base, that they are more near the nature of beasts than men: and therefore Diogenes knew no fitter Epithet to give 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 honoured with the title of men. This is that which the Prophet calleth in the Psalms, Oleum peccatoris: for saith he, Emendabit me justus & arguet me, oleum autem Peccatoris non impinget caput meum. Meaning thereby that he had rather be severely corrected, and reproved by the just man, then praised & commended by the flatterer, who as Isay saith, ●ap. 3. Felice's vos dicunt, & in errorem vos mittunt. You see our Prophet will have no dealing with these kind of people, but by all means avoid them. Now for such as are made proud by these Sychophants and Flatterers, it may well be said of them, Crevit caput, for Impinguatum est oleo peccatoris. And of this unction, one saith very well, Quid est adulatotis unctio nisi Domorum emunctio? Quid commendationis allusio, nisi eorum, delusio? Quid laudis arrisio, nisi eorum derisio? They use much dissimulation, and there is a great difference, between their countenance, and there will, their words, and their minds, their speech, and their meaning. For abroad and in their presence, they give great applause to all their actions with great respect, but secretly they mock and abuse they with great derision outwardly they show themselves with the face of friendship, within they have more malice and venom than the stings of Scorpions. Abroad they seem to be sowers of peace, but are privately the closest breders of mischief malice, and detraction in the world. They are like a certain great man that was very eloquent, and spoke well, but was more in words than performance, more flattering than bountiful: of whom it was said Quod bene loqueretur, & male faceret, he spoke well, but did ill. And this indeed is flattery where the tongue and heart do not agree: whose flattering faction and disposition is excellently well painted out unto us by martial, Lib. 12. in Pontilianun. in this Epigram. Mentiris? credo: recitas mala carmina? Laudo: Laudas? canto: Bibis Pontiliane? Bibo: Pedis? dissimulo: gemmavis ludere? vincor. Res una est sine me quam facis, & taceo. Nil tamen omnino praestas mihi. Mortuus, inquis, Accipiam bene te: nil volo, sed morere. In English thus. Thou liest, yet I believe thee still: I praise thy rhymes, though they be ill: Thou singest, and straight I echo thee: Each health thou drinkest is pledged by me: Thou crackst full loud, and sour dost vent: I hear no sound, nor smell no sent. Playest thou with me at any game: I purposely do lose the same. Some tricks there are which thou dost act, I neither do nor tell the fact. Thou nought availest me for all this: Sayest, when thou diest thou wilt not miss To recompense me: Therefore I Will ask but this, that thou wouldst die. And Terence likewise paints us out his fashion of life, Eunuch Act. 2. Scen. 2. and means of living as followeth. Omnia habeo, nec quicquam habeo, nihil cum est nihil desit tamen▪ But by what means? He tells you. Est genus hominum qui esse primos se omnium volunt, Nec sunt: hos sector. Hisc●ogo non paro me ut rideant, Sed his ultro 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 uberrimus. In English thus. I all things have, where each thing seemeth scant Though nought I have, yet nothing do I vaunt. By this means. Some men most complete do themselves esteem But yet in truth they are not what they seem. These I observe, yet keep myself thus free, That sure they shall not fasten jests on me. I smile at them, and eke their wits admire. Speak they? 'tis good, the same that I desire. If they unsay what they affirmed before, It's better still, I'll praise them evermore. Affirm? deny? as they say, so say I, And this I hold bes● thriving 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 body yet in their minds. Fo● sometimes they are valiant, sometimes cowardly sometimes Philosophers sometimes fools: sometimes pleasant, sometimes sad: sometimes friends sometimes enemies. For as the parties with whom they deal do change, or as their fortunes do change, so do they. Carisophus Dionysius his flatterer, was of this kind, who seeing Dionysius in company, laughing, and very merry, he laughed too, though he knew not the cause. Dionysius perceiving it, asked him why he laughed, because said he, I think that which moves you to laughter is worth laughing at. And this for the most part is the sign of a flatterer. Sometimes also it is the mark of a fool. This flattery is the sweet bait of envy, the cloak of malice, the great pestilence of the world, a monster ugly to behold if it might be seen: very dangerous to trust, if it might be known. It hath as many heads as Hydra to invent wickedness: as many hands as Briaraeus, to commit evil: as many eyes as Argos to behold vengeance: as swift legs as Thalus to go to naughtiness, entering into every man's house, with a tongue as sweet as honey, having his heart as bitter as gall, of whom the old Proverb is spoken, Mell in o'er verba lactis, fell in cord, frausin factis. This flatterer is one as Ovid saith, that denieth with the negative, and affirmeth with the affirmative: weary with him that is sad, and laugheth with him that is merry. As sometimes Clisophus when his master Philip king of Macedonia, and father to Alexander the Great, halted, because he had the gout, he would halt likewise: and when the King was merry in his drink, Clisophus would not be sad: and whatsoever Philip did take in hand Clisophus would maintain. Aristippus the Philosopher could better please King Dionysius with adulation, than Dion the Syracusan could pleasure him with Philosophy & truth. Cleo could better accomplish the desire and lust of Alexander with forged flattery, than Calisthenes his counsellor, could prevail with him by his counsel: Who could move Caesar to any thing so much as Curio the Parasite? not Pompeius his son in law, nor his only daughter julia, nor all the Senators of Rome might make Caesar friend or foe so much as Curio. These kind of men deal with us, as Achabs false Prophets dealt with him, for they assured him of great luck, and good fortune to come, but it fell out otherwise: even so, they use to flatter us, and put us in hope of very good fortune & success to come, and in the mean while they pass with silence the truth present. Adulatoris verba, saith one, sunt iniquitas & dolus, The words of a flatterer, are wickedness, and deceit, it is a cankered disease, and such a one as groweth upon us, and though at the first it seem but little, yet for all that it taketh deep hold, and pays us home at the latter end. These are the Sirens, that with their sweet enchanting music, cause some to fall upon Scylla, some upon Charybdis: These are the whores daughters of Megara, soothing men in their faults, as they did the daughters of Proserpina. These are the infernal Priests dissuading from all good proposed, and from all right intended, and from any thing that is pleasing to God: But contrarily persuaders of all uncleanness, wickedness, obscoenitie and injustice, 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. Solomon counts these no fit Company for us. The wounds of a lover are faithful, Pro. 27. v. 6. but the kisses of an enemy are to be shunned. He also tells the flatterers their reward, Pro. 27.14. He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted to him as a curse. And these flatterers for the most part use this trade either for hope of favour or gain, and therefore you shall find them most commonly in the company of such men as are in dignity, and place: wherefore, as one saith well, These sort of flatterers are worse than crows, for they feed only upon dead carrion, but these upon living men. For as no vermin will breed where they find no warmth, no vulture sleep where there is no prey, no flies swarm where there is no flesh, no pilgrim creep where there is no Cross, so there is no Parasite, or flatterer will lurk where he finds no gain. And in these flatterers you may observe two great faults: The first is, whatsoever they praise, say, or do, they do it ficte, non vere, feignedly not from the heart, and therefore they are a dissembling & unthankful kind of people. Secondly whatsoever they say or do, they do it not to the glory of God, or good of their neighbour, but to their own private ends: and in this respect they are servile. And certainly, these kind of people are most hurtful & wicked: wherefore I could wish that all men were of Achilles' mind who as Homer reports, Hated not the gates of Hell so much as he did them that spoke otherwise then they think. But what mind soever we are of we had need thus to hate them: for they are of this nature that though they be rejected they will please; though they be thrust out of doors they will be received again: they are such as hang upon us, while our fortunes be good, but if they change than they leave us, and therefore they are unprofitable, and wicked companions. Of this sort were the eunuchs of jezabel, who whilst she was in prosperity, 2 King. cap. 9 vers. 35. served and followed her with great diligence & care; but when she was in adversity, King jehu had no sooner said the word, Cast her down, but they cast her down. They are most diligent observers of the time, then to vent their flattery when men are most likely to give ear unto them, and therefore then above all times we need to be most watchful over them, for if they take but the least hold, they will hardly lose again. 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 be 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 well, When the thoughts go West, and the tongue East, there is the disease. Therefore flattery cannot consist without dissimulation, nor dissimulation without flattery. Now seeing flatterers are so smooth and false a kind of people to deceive, and entrap us, we need to be very careful in the choice of our company, our friends, and our Counsellors, and to choose such as are Timentes Deum, & veritatem amantes, Fearers of GOD, and lovers 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 us follow the counsel of a wise man, Actione in Verre tertia. Amici tibi sint multi, consiliarius autem unus, though our friends be many, let our counsellors be but few. And let them be such as are haters of this detestable vice, which Diogenes calleth lethal mulsum, poison in a cup of Gold: a beautiful whore fair without, but foul within: and which Tully calls Mercenarium praeconium. Simonides compares these kind of men to cooks, who do sweeten with sauces those kind of meats which of themselves be bitter & sharp: even so flatterers verbis coquinarijs (that I may use the proverb) do sooth us in those things which indeed ought to be rebuked and reproved, and with their well cooked and dressed words, do as it were make us to have so good an opinion of ourselves, that we count those things to be virtues in us, which indeed are vices, and worthy of much reproof: for it is a nurse to sin, and the practisers of it are hateful, servile, & base. Quintus Curtius saith, that more kings and kingdoms are overthrown by this close flattery then by public enemies. It is a poison dangerous to every particular person, but indeed far more dangerous, to the person of a king and state. It is worse than false witness, for that corrupts not the judge, but deceives him only, causing him to give an ill sentence against his will and judgement; but this corrupteth the judgement, inchauntes the Spirit, and make us unapt to be further instructed in any good. If the corruption of this vice, once take footing in any great man, this mischief necessarily follows, that all that live about him, if they desire to be in grace and favour, 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 impudency a woman. O sucking Serpent of cankered malice, whose best fruit is death & danger. If king Antigonus had known the flattery of his feigned friend Apollophanes he had not been deceived as he was: if king Astyages had thoroughly known Harpages his servant, he had not been so shamefully murdered amongst the Parthians. How did Aeneas the Trojan Prince deceive Queen Dido, but with flattery? How did Demopon the Grecian beguile Queen Phillis, but with adulation? And how many such Kings, Queens, and great persons have been alured by this fair speech & flattery we have it recorded: and that in such it still runs the same current experience will show. Who murdered Caesar that worthy Emperor in the Senate house at Rome? Brutus and Cassius those flatterers that he loved most. Who poisoned that mighty conqueror Alexander in midst of his triumphs at Babylon? Those that flattered him most, his own cupbearer jola & his kinsman Antipater. Who betrayed that famous Roman Cicero unto his great enemy Marcus Antonius? even Popilius, whom before Cicero had defended & saved from death. And finally, who betrayed Christ both God and man unto the Scribes and pharisees? His own purse bearer that flattering judas, embracing & kissing him as flatterers use to do. This flattery was the first undoer of us all, and the devil the serpent, put it in ure to deceive Eve: for where is there greater deceit practised, then where courtesy is most tendered? where more falsehood tried then where trust is most reposed? This is our domestical enemy, and it hath a poison, though the poison be hid, for it hurts most where it is least feared. These flatterers are the greatest nuslers up of pride that can be; these be they that go under the name of friends, & therefore should be a means to withdraw us from vice, whereas by their flattering praises they increase & settle them in us, like those that Ezekiel speaks of, who sow pillows under our armholes, Cap. 13. vers. 18. and with their fair words and flattering speeches so please us that we may sin more sweetly. To these as the Prophet saith, Cap. 13.18. so say I, Woe unto them: for as oil cause th● fire to flame, so this flattery doth minister nourishment & food unto errors. Wherefore it is very dangerous to believe a flatterer: for under the person of a sweet friend he is a most bitter enemy, who increases all vices, & settles them in us, either by consent, approbation, or extenuation▪ as calling anger severity▪ fury: zeal, rashness: boldness: pride, fortitude: pusillanimity, humility: covetousness, parsimony, or the like. These are the chaff that God will separate from the good corn at the latter day: and these kind of men we need carefully to avoid as hypocrites, deceivers, and impostures. These are the devils Angels that can transform themselves into Angels of light; such as only have the outward show of good, but are most vile, and dangerous. This flattery hath only in the frontispiece of it, the name of friendship for it is only outwardly in show, not inwardly, in the heart. And it is a common practice amongst them, rather to counterfeit, than not to imitate the vices of those men with whom they have to do. And as tyranny is hidden in the secret bowels of envy, so is envy cloaked under the filled phrase of flattery, and therefore may be very well compared to the Crocodile of Nilus, or to the Sirens of the Seas, the one weeping & mourning, the other singing & laughing: the one with moan: the other with mirth study how to annoy us: still conforming themselves to that which they take, to be most pleasing unto us. And of this kind were King Xerxes' flatterers, who marching towards the Greeks with a huge army of soldiers, called some of this sort unto him; and demanding of them what thing was most to be feared in his journey; One saith, I do fear that when the greeks do hear of your power they will fly & not abide your band: another said, he doubted all Greece was not able to lodge nor receive them into their Cities: A third said he feared most that the Ocean was not enough for him to pass over: A fourth feared the air had not room enough for the arrows, which they would shoot off. The King by this being extremely puffed up with pride, demanded at last of a certain Philosopher named Damaserus, what he doubted most in that war. The thing that I most fear (saith he) is this, thath these flatterers will deceive you. And this indeed is most certain, for his base mind is well matched with a mercenary tongue, which is a willing slave to another man's ear: and cares not how true, but how pleasingly he speaks: his art is nothing but delightful cozenage, whose tales are smoothed & guarded with perjury, whose scope is to make men fools in causing them to overthrow themselves, still tickling his friend till death. This man is a porter of all good tales, and mends them in the carriage, one of fames best friends and his own, that helps to furnish her with those things that may advantage herself. Honestly to him his nice singularity: Repentance, superstitious melancholy: gravity, dullness: and all virtues an innocent conceit of the base minded. In short he is the mouth of liberal men's coats, the earwig of the mighty, the bane of Courts, a friend and slave to the trencher, and a good for nothing, but to be a factor for the devil: one compareth those flatterers unto Wolves, for as they by tickling and stroking of Asses do use to devour 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 be. To the Scorpion thus: as he goes creeping low & softly, but strikes with his tail; even so do all flattering, & malicious persons, who before our faces seem to be lowly & serviceable, but when time and occasion comes they strike us with their tail, in doing us all the mischief that in them lies, in laying us open to our enemies, & in disclosing those secrets which they by their glozing flattery have drawn from us, and the like, and to the be they may be thus compared, for as he hath mel in over, in aculeio caudae vulnus, so they will sweeten their mouth with fair words, when their heart is stuffed with the poison of malice: which Solomon well notes saying, Pro. 26.25. A false tongue hateth the afflicted, and a flattering mouth causeth ruin. For as Actaeon was murdered by his own Dog, even so they who nourish and make much of Flatterers are by them undone & overthrown. Wherefore let us follow Salomon's counsel, Pro. 26.29. Though he speak favourably believe him not, for their are seven abominations in his heart: for then this there is nothing more dangerous: especially in the Courts of Princes, for it works deeply under the slew of friendship: therefore as of this said a father, so may I, Blanda est sed Aspera, dulcis sed Amara. And where Flattery bears the sway, honesty hath no being: It was the only cause why Pythagoras that noble Philosopher forsook his country Samos: the only occasion that worthy and learned Solon fled 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, certain where flattery is esteemed there truth is banished, where flattery is advanced, there truth is oppressed, and where flattery finds friendship, there truth finds hate: and seeing this is the chief cause of so many eminent mischiefs, and dangers that befall us, let us endeavour all our means to avoid them; and pray with David, Psal. 28.3. Not to be drawn away with the wicked and workers of iniquity that speak friendly to their neighbours, when malice is in their hearts. Therefore where flattery bears the sway, there expect nothing but danger: for the world is more dangerous when it flattereth, than when it threateneth, and more to be feared when it allureth us to love it, then when it enforceth us to contemn it. For even as judas by a kiss betrayed his Master, so the world is a very judas it means most falsely when it embraceth most kindly. And yet now it hath gotten so much the upper hand of the world, and is a vice so common, that he who cannot Flatter is either thought to be Envious or Proud. But we if we did well, we should be so far from desiring to be Flattered, that we should think it far better to be reprehended by any then commended by a Flatterer, for you shall never find any honest man fears to be blamed for the truth, but this take for a general rule that Flatterers seek to confirm and settle you in errorus: And besides this his false praising, dissembled love & affection, he doth quite subvert nay subdue our minds from the love of truth; whereby we may find Saint Augustine's saying to be true, August. in Psal. 69. tom. 8. Quod plus persequitur lingua Adulatoris, quam manus persecutoris: Which agreeth well with Solomon, who sayeth, Pro. 28.23. He that rebuketh a man, shall find more favour at length, than he that Flattereth with his tongue; But now the times are come to that ill pass, that as the comical 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 deceitful speeches, they very much corrupt you, and make you have a marvelous good conceit and opinion of yourselves, for those things which rather deserve reproof, than praise: and yet we by reason of our weak nature are easily taken with these praises; never truly considering with ourselves what we are, but what we seem to be to others. Neglecting the truth and carried away with the self opinion of ourselves; seeking as it were testimony of our good parts, not from our own consciences, but from others reports. And though our own consciences do tell us, that those things for which we are praised deserve no praise, yet this is so great an adversary to a good conscience, that when she is about to play her just part of accusation, he stops her mouth with good terms, and well near strangles her with shifts; with well painted and dissembled persuasions, for poison is not given us but in a sweet potion: We like well to be praised, but it would be far better if we would seek to deserve those praises. What was it that made Ptolemaeus to put on the mask, or as it were the habit of a piper? What was it that caused Nero Caesar, to mount up the stage & act Tragedies with a vizard on his face, and buskins on his legs? was it not the praise of Flatteries? If he be drunken you honour him with the name of Bacchus, the God of wine: and if he do but wrestle or try any feats of activity, they style him with the glorious addition Hercules. What think you? are you not persuaded that by this gross flattery, men are brought to great dishonour and shame: yes certain, it is the only way to cast us headlong into mischievous, sinful, and ridiculous actions: for we suffering ourselves to be flattered, & that once taking hold of us, our estate is so dangerous, that we are made certainly to believe and make account of our chiefest vices, as our greatest virtues: and account virtue to be vice: so that it is unpossible for any good man to win his favour; from whence as I said before, this Proverb 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 humours and blame us least, & contemn the other, for he always praises his Lord's vice with resemblance of some virtue near unto it: but the true friend never seeks to smooth up our faults, but lays them open unto us, thereby that we might more easily see our vices, and amend them. Happy are they that have such friends, and they most unhappy that give ear unto these false deceivers: Wherefore we need to withstand it in the beginning, for it is so dangerous that whomsoever is willing to be soothed up, it hurts not only for the present, but leaves the relics and remainder of it in our minds, that although they be gone from us, yet still the ill remains with us, like them who hear Music, though that be ended, yet carry with them the harmonious sweetness of the sound, that takes impression in their minds even so the wicked and flattering praises of flatterers, remain longer with us then the time of our hearing them: and as it is not easy to put out of our minds a sweet and pleasant sound, and although sometimes we forget it, yet oftentimes it comes into our head again: so fareth it with flatterers, we should therefore be deaf to their ill voices, & avoid them in the beginning. We had all need to be careful of this, both fathers and children: for they weighing the old age of the one, and youth of the other, present to both by their lewd & wicked council, an inevitable bait, 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 far greater measure more dangerous to youth: therefore all father's need to be most careful in the bringing up of their children, to keep such out of their society and company; for there are no kind of men do more hurt to them then these flatterers. Father's exhort their sons to sobriety: these to drunkenness: Fathers persuade to labour & travel; these to play and idleness: Fathers persuade chastity & continency: these provoke lust and looseness of life: Fathers persuade sparing & thriftiness: these spending & wastefulness: And thus you see how Fathers good hopes are bereaved by these wicked and cursed generation; Hypocrites pretending friendship, but full of false and deceitful dealing▪ those as sooth & flatter the rich, contemn and despise the poor: such as are so base that though they be free borne, yet choose voluntarily to be slaves: Therefore all fathers shall do well to keep their children from these, who are enough to corrupt, mar, and spoil the best natures in the world: a people that are hurtful and dangerous to all sorts of men, deceiving the credulous, & back biting the absent. They are the only snare that wisemen are deceived with all; I now speak not of the palpablest sort of flatterers, but they who make lest show of it to them are most dangerous: Such as cloak their flattery under show of friendship, as in provocation of mirth, officiousness in our business, & in conformity of manners: all which in a true friend are tokens of friendship and love, but in him are only the shadows of friendship and love, that he may thereby the more cunningly and craftily deceive those he hath to do withal. These kind of men are like the Dog of a certain shepherd, who was set by his Master to keep sheep, and before him seemed to be very careful in the looking to them, and therefore by the shepherd was kept very well to the end he should not need to feed upon his sheep, and by him was put only in trust: and yet for all this the dog at his fittest time killed, & stale the sheep; The sheep heard at last found it out, and threatened to kill his dog; who thus pleaded for himself, saying, you will not hurt, me for I am one of your household servants, you should rather be revenged of the wolf, that continually doth you this hurt and damage: Nay (quoth the shepherd) I think you more worthy of punishment than he, for he professes open war unto me, but you under pretext of love and friendship, continually decrease my flock. By this fable you may see that they far more deserve to be punished, who hurt us under show of love, than they who denounce public enmity unto us: the one we know his ill mind unto us, but the other we take for our friend, though indeed he be far otherwise, and comes no more near it, then like glass a thing of no regard, which resembles crystal a matter of great worth; so he by his flattery which is vile and wicked, only imitates friendship which is precious and dear: and now the reason why flattery is so hardly discerned is this because that in every motion of the mind it is glosingly intermingled with friendship, though if you truly unmask him they have no resemblance. And yet for all this it is strange to see how wonderfully wise and great men are overcome by this and deceived. As for example Nero, who when Tyridates his enemy and Prince of Armenia, was conquered by Corbulon, and brought unto him; He falling down upon his knees, said, I Tyridates nephew of Arsacus, & brother to King Vologesus and Pacorus am your servant & came hither to worship you my Lord and God as the Sun: for you are my fate and fortune. This his flattery did so far work with Nero, that he did not only restore him to his former Kingdom, but also sent him away laden with many gifts, which as my author saith, amounted to the sum of two million of crowns. Xiphilinus. Thus you see that these flatterers as they are hurtful 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 adays being such a means to get credit and preferment, shall have their kinsfolks, friends, and principal officers, who profess this mystery, and such as they could not well avoid if they would. By such as these was Alexander that great King and Philosopher deceived, for by these they are so assaulted, that though they withstand it, yet it pleaseth, and though they oppose themselves against it, yet they can hardly shut it out of doors, unde saepe exclusa novissime recipitur: but now these great persons are so far from avoiding it, that whatsoever they do they will do it uncontrolled, & whatsoever comes into their heads, they will headlong go through with all, and whatsoever they do by these flatterers, you are sure to be soothed up, so that these are his only companions, councillors and friends, & none but these or such as these, custom hath brought him to that habit, that he will endure to have about him: who under the shape of humanity bear sway and rule, for who is now more made off then he that ought least to be esteemed? Who is now more trusted than he that deceiveth soonest? Who is heard more at all times, than he that aught lest to come in sight at any time? who hath more of all men than he that deserves least of all men? and to conclude, who is more beloved in every place than he that ought most to be hated in all places. The Medes and Persians, who kneeled unto Alexander, and made him the son of jupiter, were more esteemed for their flattery, than the nobles of Macedonia for their truth. These kind of men are not only dangerous to great men, but women also had need to have 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 entertaining them with the commendation of their parsonage, beauty, behaviour, discourse, or the like: for they by their natural inclination are full of vanity, and desirous of praise. Moreover what hath done greater hurt to commonwealths, than these flatterers? therefore these generation of vipers ought to be extirped and rooted out. The City Troy which Agamemnon, in ten whole years could not subdue, poor Sinon with his flattery alured the mind of King Priamus, deceived the Nobles, and enticed the Citizens by his adulation, to their utter confusion and ruin: That ancient and renowned City of Babylon, when King Darius with all the power of Persia, long wars, loss of men & his own strength & force, was not able to vanquish any part of it, than Sopyrus a Citizen borne, through forged faith and filled flattery, betrayed the City unto king Darius; That famous City of Olinthus which the puissant Prince Philip of Macedon, could never destroy, yet Lasthenes with flattery overcame & gave them to their enemies hands King Philip. To speak of the most ancient Lacedæmonians 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 deceived by the flattery of Phrenitius. The people of Samos were deceived by false Apollonius: Menelaus was beguiled by the flattery of Paris: Dion of Syracuse was slain by his flattering friend Calicrates: Thus you may see how flattery and adulation is to Princes, and Provinces, utter ruin, desolation, and decay. By flattering of the Prince, they lead and keep him in his vices and errors, to his great shame: by flattering of the people they make themselves popular, and so by that means strive to devise a way, to set themselves up, by the deposing of their lawful Prince: Therefore Princes need to be very careful, neither to suffer flatterers about themselves: nor allow any to make themselves popular by flattering of the people. What a shame was it think you to Edward the second, to suffer such a base fellow as Pierce Gavestone, wholly to rule and govern him? what credit was it for the same King to suffer himself to be led away to all wickedness, by two lewd & wicked fellows, Spencers, both the Father and the Son? But Princes must have a double care, not only to keep themselves from being flattered, but their people also: and to observe who seek popularity of their people, for this is a true maxim, that whatsoever subject doth seek popularity doth never desire it with any good and honest intent. What was Absalon's means in his treason against his father, was it not his making himself popular, by flattering of the people? if you read the story you will say so: * 2. Samuel cap. 15. From the second Verse to the sixth. Vers. 2. And Absalon rose up early and stood hard by the entering in of the gate, and every man that had any matters came to the King for judgement. Him did Absalon call unto him and say, Of what City art thou? And he answered, thy servant is of one of the Tribes of Israel. 3. Then Absalon said unto him, See, thy matters are good and righteous; but there is no man deputed of the King to hear thee. 4. Absalon said moreover, Oh that I were made judge in the land, that every man which hath any matter or controversy, might come to me, that I might do him justice. 5. And when any man came near unto him and did him obeisance, he put forth his hand, and took him and kissed him. 6. And on this manner did Absalon to all Israel that came to the King for judgement: so Absalon stole the hearts of the men of Israel. 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 up Henry Bullingbrooke in stead of the lawful King? Was it not his flattering and soothing up of the people? What was it that set up Richard the third, that Tyrant and usurper? 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 shaw. Thus you see you shall hardly find any treason either against Prince, or State, but this was the chief way and means: and this being so dangerous; as I said before, so I say again, every King that desires his safety, need to be as careful as he can, not to suffer any subject to make himself popular, by flattering of the people. How dangerous this is to all estates, Prince and people, Country and City, man and woman, it hath already been showed: therefore we had all need to take very good heed in avoiding them; which if we have an open ear, is hard to be done, for than we are sure to be catched. And of this indeed we need to be most careful: for, ovid. Eleg. as the Poet saith, Vile poison lurketh under the sweetest Honey. And if we do not avoid them in time, they will so increase upon us, that when we would we cannot: and yet for all this, we still love to be flattered, and still are more desirous of commendations by others praises, then to deserve them in our own conscience. And if yet we will not leave these flatterers, we shall in time be made such fools, as to think ourselves worthy of those praises which are so unjustly laid upon us. And therefore by how much the greater we be, the more need we have to look into and avoid these Flatterers, and with a deaf ear to sail beside their songs, as the enticements or dangerous Rocks of Sirens, which ascrib those things unto us that we neither aught to take nor deserve, than which there can be nothing more pestiferous to great men: wherefore we should rather hear those that admonish us of our duty, and put us in mind that we are but men, which is the part of a true friend, then to lend our ears to such impostors & deceivers as these, who as Solomon saith, Pro. 20.19. Goeth about as a slanderer, and discovereth secrets, therefore meddle not with him that Flattereth with his lips; We had need follow this counsel of Salomon's, for their only Art and cunning is to deceive the rich, and contemn the poor. Now they who for all this will still take delight to hear themselves Flattered, I can say of such no otherwise then Saint Ambrose speaks of them, Ignaviae videtur, Off. lib. pr. cap. 42. it shows they are of sluggish and effeminate spirit. But now above all times we need to be most careful in taking heed to them, for they are come to that excellency in their profession, that they will colour their Flattery so with the show of friendship, they will usurp the Offices, the voice, nay even carry the name and counterfeit of Amity so artificially, that you will say it is the same they study to content and please, to honour, commend, and accommodate themselves to the humours of men; nay it takes upon it the highest part of friendship, free reprehension. He will seem to exceed in love to him he flattereth, whereas indeed there is nothing more opposite to love, not injury, not professed enmity, not detraction, it is the plague and poison of true amity, and therefore avoid it: it hath with it these companions, hatred, deceit, treachery, lying, cozenage and hatred of honesty. Wherefore we should have our cares shut to these Flatterers, and as the ancient wise men did bar such from the company of Princes; so we should bar them our company, and follow S. Ambrose his counsel, Offic. lib. 1. Neque adulantes nos, nec adulandos cuiquam exhibere, alterum enim calli ditatis est vanitatis alterum. Let us neither Flatter, nor suffer ourselves to be Flattered. For the one is sign of craft, the other of folly, and what a happy man is he that neither Flattereth nor is Flattered, deceives nor is deceived; neither doth hurt, nor receives hurt? Happy indeed shall we be if we understand this, more happy if we repel it, most happy if we be of Saint Austin's mind, not to think those happiest, who have most praises, but those who deserve those praises. But now that we do not in seeking to avoid Flatterers, reject friends, or in hoping to get a friend entertain a Flatterer, Let us consider how they may be discerned the one from the other. The first thing, the Flatterer doth is this, to insinuate himself into the council and affairs of him whom he Flattereth, and as much as lies in his power, to keep him from being inward with any other, and to have none about him, but such as are of his own stamp, void of all honesty: and then as a shadow follows a man continually, whatsoever he doth, so will he follow and affect, whatsoever it be that his Lord applies himself unto. He hath salves for every sore, to hide them, not to heal them, Complexion for every face, Sin hath not any more artificial Broker, nor more impudent Bawd, there is no vice hath not from him, his colour, his allurement. And his best service is either to further guiltiness, or smother it. If he grant ill things inexpedient, and to be errors, he hath yielded much. Let his friend say it is hot, he wipes his forehead and unbraceth himself; if cold, he shivers and calls for a warmer garment: when he walks with his friend he swears to him, that no man else is looked on, no man talked off. That whomsoever he vouchsafe to look and nod to, is graced enough, & that he is ignorant of his own worth lest he should be too happy; Whatsoever he saith he yields, give his consent and approbation, though it be to things that are out of his own belief. Thus by all these things before specified, you may find him to be a Flatterer, who as Suidas saith, is full of deceit, avarice, and a great enemy to all Religion, and especially to Christianity: and that you may the better discern him, do but observe, first whether those he commend be present, or absent; you shall find him always pleasing before your face, never commending the absent, but for the most part backe-biting & slandering them. Secondly, do but observe whether those things which he approves so much in us, he allow in himself, or not; if you set any other than yourself to ask him, you shall find that he is of a clean contrary mind, unless he know that he be set on by your appointment. Thirdly, observe whether the praises they bestow upon you, for such, and such things, they only give to you & no others, or to you and all others; you shall find 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, observe whether whatsoever we say or do, they hold the same opinion; and for that give us praises and commendations, and you shall find that let us now say or do one thing, we shall have their praise and commendation for it; and sometime after let us be of a quite contrary opinion, or do quite contrarily, we shall still have their commendations: And lastly, but look into your own consciences, you shall find that those things for the which they so higly extol you, are vile and wicked, and such things as, notwithstanding their commendations, you often repent and are ashamed of. Moreover these Flatterers usually set themselves to follow such as are great in the time, with such you shall find him always: and though perhaps before he were a follower of this man's greatest enemy, yet if he see this man's fortune to go higher and that any thing is to be gotten by leaving his old friend, he will not only leave him, but turn to his enemy, and do him all the mischief that he can: but for his new great Master, whatsoever he either likes or dislikes, approves or disavows, loves or hates, he is of the same mind. Again, at any public Assembly, where many are to speak of some one matter, whatsoever the flatterer speaketh, it is to please some private person, not for the public profit; making sure that his great Master shall have first spoken, that he may be sure not to differ from him, but that whatsoever he hath spoken, be it good or bad, may by him be applauded: and if that in any thing that he hath spoken before, any thing hath slipped from him that hath not pleased, he thanks his Reformer, and his note is quite changed; and as it were out of his great love will extol this man beyond measure, for things that peradventure deserve reproof: and do like him that went about to persuade justinian the Emperor, that he should never die, but be carried to heaven with his natural body 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▪ known not his greatness; and they that called him not Caesar, were ignorant of his humanity. This man you shall always find to be in a uniformity with all your conditions; do you but sometimes alter your course in show, you shall find him to go as the wind doth lie; and if you change into forms never so contrary, he will change too; for he hath no uniform equality in all his actions and intentions, because he hath no permanent seat of his manners, no settled opinion in any thing, because he hath wholly set himself over to content and please others; no uniform course of life, because he is never like himself, but variable and changeable from one form to another. But this is somewhat open and plain flattery, and therefore doth the less hurt, because it is sooner found out and avoided. But there are other flatterers more cunning, and therefore more dangerous. For plain flattery is easily discerned, as plainly to affirm or deny, according as another doth the same; so that any may see this fellow plainly, when perhaps he cannot discern the other, who when he flatters seems to reprove, and when he most flatters seems to be most opposite against it: therefore this fellow we had need to be most careful of, and to search narrowly into all his shifts, and devices, lest he deceive us. Of this sort was Agis Argiws, a cunning flatterer, who seeing Alexander to bestow great gifts and rewards on a certain ridiculous fellow, exclaimed that it was a very absurd thing for Alexander to bestow gifts on such a fellow as this; Alexander hearing his voice, demanded what he said? Indeed (saith he) I must needs confess, that I cannot endure to see, that all ye that are descended from jupiter should be so much delighted and taken with flatterers. For as jupiter had Vulcan for his fool, and Hercules Cercopes, and Bacchus took great delight in Syllanus, even so, such as these are in account, and respected by you. Tacitus also recites a very good example of a flatterer in this kind: Tacitus. Tiberius the Emperor coming into the Senate, there rose up a certain flatterer, who said, it was fit that every one should speak freely, and in things belonging to the Republic, no man ought to hold his peace. Tiberius and all the rest expected what he should say; Hear (saith he) Caesar, a thing that we much blame in you, though none dare confess it openly: you spend yourself too much for us, wearing your body with daily and nightly labours, in cares for the Republic, never respecting your own health and safety, but our good and profit. This kind of flattery, which comes so near to the colour of franckenesse and liberty of speech, is indeed most dangerous. For who knows not that frankness and liberty of speech is a remedy against flattery? and it that which should be remedy against it, be used as a means to flatter withal, it cannot be but very dangerous, and these that do thus, if they find out any petty faults, they keep a great coil, and cry out against us for them, but if we have never so many great & gross faults those they wink at. Which kind of flattery as Plutarch saith, Plutarch. may very well be compared to Hercules in a play with his great club, which shows to be heavy and massy, though indeed it be but light & filled with nothing but wool, or such like stuff. Even so this kind of free speech which a flatterer useth, will be found to be light and of no force to give 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 stiff enough, your pecadill ill made, your cloak not brushed, or the like, here they will find great fault with you, for neglecting yourself, that have so handsome & proportionable a body, being so careless to set it forth. But say that a man should set nought by his parents, neglect his children, abuse his wife, despise his kindred, spend wastefully and consume his goods, none of all these would touch or move him, here he is mute & hath not a word to say, these he will take no knowledge of nor reprove: and amongst these sort of flatterers they are most cunning, who reprove men for the contrary vices to those that are in them, and so still feed them in their own: as to a miser, if they can by any means spy any spark of spending, for (as the Proverb saith) Whose feast so great as a misers? presently with great fervency they blame him, for his great spending and prodigality, and for that he hath so little care of his own estate. To a slanderer whose pleasure & delight is (through spite and envy) to backbite and wrong his neighbour, if so be that at any one time he chance to commend some worthy person, they presently in a great seeming rage say thus unto them, This is a fault you ever have, to commend persons of no worth: why should you commend him, what good have you ever received by him, or what good parts do you know in him? and the like; again, if there be any variance between friends, brethren, or kinsfolks, they seek not to appease or remedy it, but still stir the coals, saying thus, It is well enough, you will never see nor know who you are, you are the cause of all yourself, self do, self have, you were always so pliable and so submiss toward them, that you are now but right served. And thus after this manner, those vices that we have inhabitant within us, they seek to engraff and settle for ever removing. There are some other flatterers as cunning in their kind as these, some will not praise a man himself, but invent some good thing, which he feigns he heard some body speaking of him abroad, which he will say he was very glad to hear, herein imitating the Rhetoricians, who many times in their Orations use the third person for the first; another will invent some ill which he feigns he heard spoken of you, which when he tells you, you knowing it to be untrue, and denying it, than he takes liberty to praise you, falling into your commendations, showing how far you ever were from such and such vices, as he reports you were taxed withal; others if a man be given to any vices, they will not commend them, but approve them by discommending the contrary virtues, as calling temperance rusticity, and such as live within their estates misers; and so forward towards the maintaining of any vice, they think a man hath a mind to. One that is well conceited of himself and his own judgement, thus they assail. They will make an errand to him for his counsel in some weighty affairs or business of theirs, as esteeming his wit and judgement far above their own, and his opinion being heard, be it what it will, he will fall into admiration of him, preferring his counsel & opinion before any that he hath heard. But if a man suspect this in any one, the way to find him out is this, to give him some absurd counsel, & he shall find he comes prepared to commend it whatsoever it be. Therefore, all these flatterers let us avoid, and be careful in the choice of our friends, lest in stead of an honest friend, we find a false flatterer, and that we be not deceived, let us observe the difference betwixt them both. Friendship takes no pleasure to be employed in ill and dishonest actions, but in any thing that may be for the profit and good of his friend, none so willing as he. But the flatterer is quite contrary, whose friendship is far worse than open enmity, for from them we may get or gain something, but from the flatterer nothing is to be gotten, but reproach, mischief, and damage. Therefore, it is not good to keep such friends as shall raise themselves by our fall & hurt, nor such as love our meat and means in a higher degree than they love ourselves; for none of these sort longer than our purse persuades them, will be your friends. But he that is a true friend hath his affection grounded upon love and virtue, and no waves of contrary ill fortune will alter or stir him; Where as the flatterer leaves us in the lurch, flies to our adversaries, and commonly is the chief cause of our ruin and destruction. Again, a true friend imitates not all he seeth his friend do, nor commends any thing but that which is good, whereas a flatterer chose like a Chameleon that can turn himself to all colours but white, can frame himself 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 virtues in his absence; but a flatterer always exaltes him in his presence, rather for his vices then his virtues, & behind his back blames him, and defames him, makes his vaunts that he only possesseth him, governs him at his pleasure and makes him do what he will. The true friend serves for a healthful medicine, but the flatterer is as a sweet poison. A true friend preserves a man in his estate and wealth, but a flatterer precipitates him to ruin and destruction. Flattery for the most part respects it own particular benefit, and thereby is known, but friendship seeketh not the good of itself. The Flatterer is divers in his judgements, like wax or a looking Glass that receives many forms, he is a Chameleon, a Polypus, fain to praise, or dispraise, always commodating himself to the mind of him he Flattereth; A friend is firm and constant, a Flatterer vexeth himself too violently in all that he doth in the view and knowledge of him he Flattereth, ever praising and offering his service, Non imitatur amicitiam sed praeterit, he hath no moderation in his outward actions, and chose inwardly he hath no affection, which are conditions quite contrary to a true friend. A flatterer always gives the victory to him he Flatters, always applauding having no other end then to please, whereas a true friend respects not so much, how he may please as how he may profit: A friend always respects, procures, and attempts that which is reason, honesty and duty. The flatterer that which belongs to passion, and pleasure, and that which is already a malady in the mind of him that is flattered, therefore he is a friend to licentiousness, and an enemy to all plain dealing and honesty. Every man by nature hath these two parts within him, the one part is given to truth and honesty, the other to untruth and withal passionate, the true friend ever assisteth the better part in giving counsel and comfort, the Flatterer applieth himself to the other part, which is void of reason, and full of passion, still feeding and pleasing it by devising some vicious and dishonest pleasures, that they quite divert it from the rule of reason, and they are like some kind of meat, which neither breedeth good blood, nor engendereth spirits, nor adds vigour nor strength to any man, but all the good they do, is either to provoke lust, or breed some fogs & rotten humours, that are neither fast nor sound: So if a man look narrowly to a Flatterer he shall never find any good to come from him, but find them to be sowers of dissension, breeders of envy, exasperaters of men to lewdness, nursers of prodigality, persuaders to diffidence, and distrust in our friends, to base and servile timidity, always making us worse, and apt to conceive ill, still soothing us up in our own ill humours. Art thou angry with one, punish him saith he; hast thou a mind to any thing, buy it and no more a do: Desirest thou this or that wench, spare no cost for her saith he, win her and wear her. Suspectest thou any thing believe it confidently saith he: And thus he behaves himself still soothing us in those things, that we have but the least inclination unto. For the Office which a Flatterer seemeth to perform, hath in it nothing true, nothing just, nothing simple, nothing liberal: for it desires only to be employed in shameful and dishonest actions; friendship only in honest ones; a Flatterer seeks to pleasure us in those things that are unjust: 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 witness with him of the truth, and not in circumventing one of falsehood: to take part with him in suffering calamity, and not to bear him company in doing of injury. But before I go farther I must answer two Objections: The first is, whether it be unpossible to praise without Flattery, and whether it necessarily follows, that all praisers consequently must be Flatterers. The second is, an answer to an Objection to those who think it lawful to Flatter, because they think it is no sin, and if they should advantage themselves and sin not they see no reason why they should not use it. But first to the former Objection, whether it be unpossible to please without Flattery: This is my opinion; that if we truly and moderately commend any for those things which justly deserve praise: our praises tending to the glory of GOD: or good of him that is praised: that the virtue for which he is commended may increase in him: or for the encouragement of those that hear to the like virtues: and not for any private end or profit to our selves: He I say that praises thus and with these cautions cannot be termed a Flatterer: For thus Saint Paul commends the Thessalonians, Colossians, Philippians, and Ephesians; And as Saint Paul did it to their good and God's glory. It was Charity, not Flattery, it was the mark of true friendship, and not of feigned love. The second is to resolve the Question whither it be a sin or no: for if it were one, why doth S. Paul say, Give no offence, etc. even as I please all men in all things. 1. Cor. 10.32.33. Seeing that to please all men in all things, cannot be without Flattery: and if it be not a fault to dispraise an ill man, why is it not good to commend a good man? To these it may be answered, that neither to praise nor to please in themselves are Flattery, but may be made so by their ends and circumstances, and so S. Paul expounds himself in the latter end of this verse, meaning that he would have us please all men in every lawful thing, seeking not thereby our own glory and profit, but the glory of God, and good of our neighbour: And if we do thus neither pleasing nor praising can be called Flattery, more than the just reprehension of him that is faulty, can be called detraction. And now to return again as I have said before, that nothing is more dangerous to a Prince and State then these deceivers, it will not be amiss a little to show unto you the curiosity of wise men in ancient time for the abandoning and punishing of these Flatterers, to the intent that they might be safe, & for the safety of their Countries and states. Wherefore I would all Princes and Potentates would say unto Flatterers as Christ did to the devil, Avoid Satan, so they, Avaunt Flatterers. And to proceed to tell you how many great & good men had diversly used divers means to avoid these, it would ask a far larger discourse, but a few I will now name to encourage others by their example to do the like; Some have punished them by banishment, so did Augustus Caesar, and Alexander Severus, who were so strict against Flatterers, that if any (though he did but extraordinarily bow himself) or used the least flattery towards them, they were by them presently commanded to be banished, and thrust out of doors. The Lacedæmonians no less strict in this point, so much feared flattery, that they banished Archilogus for his eloquence, only in a book he had made. This vice also was so hateful in Rome that Cato the Censor expelled thence certain fine Orators of Athens, lest with fair speech and flattery, they should annoy the State of Rome. Sigismond the Emperor to one that extremely flattered him, gave a box on the ear. Why smite you me, saith the flatterer? Why bite you me, saith the Emperor? There was a certain Nobleman of Moscovia, who for some crime being imprisoned, in hope of his pardon and delivery, feigned that he dreamt the King of Poland to be taken prisoner, & brought captive to the Duke of Moscovia. The Duke hearing of this, and knowing it proceeded from his intention to flatter him, commanded he should be kept more close prisoner, till he saw the event of his dream. Suetonius reports, that Caligula calling home a certain man banished in Tiberius time, giving him his liberty, demanded of him what he did all the time of his banishment? I did nothing (saith he) but pray that Tiberius might die, and you succeed. For this his flattery the Emperor commanded, he should presently be put to death. After this sort David punished the young man that brought news of Saul and his children's death; who desiring to flatter King David, was by him commanded to be put to death. Wherefore if Princes will avoid these their undoers, let them show how little they desire their praises, and what small confidence they put in them; as Canutus' King of this Island did; who, as Polidor Virgil reports, Lib. 8. walking not far from Southampton, and having his soldiers about him, they applauded him, call him King of kings, commander both of Sea and land: the King amazed at this flattery, and being willing to show how little he was addicted thereunto, commanded himself to be stripped, and sat down close to the water, saying unto the waves, I charge you touch not my feet; they after their ordinary course, beat upon the shore, and washed him. He presently came back, and said, You call me King of kings, and Lord of Sea and land, and yet I cannot command these waves from touching me. Wherefore you see it is no mortal that deserves that title, but only God, by whom all things are governed: Wherefore him alone let us worship and praise, who is indeed King of kings, Lord of Heaven, and Earth, and Sea, and every thing, and let us confess him alone to be, & besides him profess no other. To such as these Homer's verse would be a good Antidote: Nullum ego sum numen. quid me immortalibus aequas? For indeed if we observe the end of a flatterer, he never cares how falsely or unjustly he praises you, so he may please and gain well. Such as these were the flatterers of Alexander the great, who persuaded him, that he was the son of jupiter: but one day in his wars, being hurt, he said, Omnes jurat me esse iovis filium, sed hoc vuluus me hominem esse clamant. You all swear that I am the son of jupiter, but this wound shows, that I am but a man. We knowing this, it may be a great remedy, if we to keep ourselves that we be not praised, do but consider how false and deceitful they are, even in this respect; that for those things that deserves greatest reprehension, they attribute most commendation: and when they should blame us for riot, they commend our temperance; when we deserve to be blamed for folly, they praise our wit: and if we well observe how many of our wickedest actions they applaud for virtues, our own conscience will tell us, that they are but Impostors and deceivers. And if we will be free from them, let us 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 find that I covet many things unprofitable, and wish for many things that are hurtful. And this will be a great remedy against it, if we can but perceive how they flatter us, making our vices virtues, and commending us for such things, as deserve no no commendations. Wherefore let us be careful in the observance of those things they praise us for, whether they be in us or no, or whether they speak to humour us, & not from our desert, or whether they praise us for such things as deserve truly to be praised, or for their own profit. Therefore consider well thyself with thyself, & let us not be such fools as to judge of ourselves by the opinion of others, within thyself behold well thyself, and if thou wilt know what thou art then give no credence to others, follow Apollonius counsel, who being demanded how a man should quietly enjoy himself, answered; Si paucis credideris, if you trust but few: but let your own conscience be your own praiser, and be not so simple as to be carried away with things that are not, and take heed you be not to partial in the judgement of yourself, but as your own conscience telleth you, may be justly 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 avoid this Gorgon, repel this monster, exile this murderer, let us love, desire, and always be content with the hearing of the truth, and then we shall be sure for ever taking delight in being flattered: and moreover let us put our full trust and confidence in God, for they that love to be flattered never do so. For if they did, then surely they would never seek applause for their wickedness from men, but rather think with themselves, whether that they did were permitted by God or no. Therefore if we will have a remedy against flattery, let us not put our trust in men, but in God and in him only. Again, let us be very careful lest the cloak of friendship, or friendly carriage, give some colour to the insinuation of flatterers, but these if you well look & search into, will be found to be like false gold, that only hath the representation of true, and such as if they were tried, will hardly abide the touch; these let us avoid, but of true friendship let us make great account, and much esteem. Counting them like the salt that was commanded in the ancient sacrifices, and flatterers like the honey forbidden in them, for the salt of reprehension is good and profitable, but the honey of flattery is vile and abominable. Again, if you will avoid this, being flattered, we must not trust ourselves to much upon the prosperity of this transitory life, for this is the greatest way maker for flattery that can be: for we extremely flatter ourselves, whilst we wholly rest upon the prosperity of this transitory life. This was the cause of the ruin and destruction of the Sodomites, who though they lived in all wickedness, yet had an opinion that they were in the right way, still continuing their ill course of life in pleasure and ease, whilst their arraignment was a making in heaven. And now to conclude, if we can master ourselves and our own affections, that ourself loving inclination do not cause us desire to be flattered, than we shall be able to master these unmatchable monsters: for to whom is it so dangerous, as to such as are desirous of praises, & willingly receive such as commend them? but if indeed we will have a remedy against them, let us be deaf to all these, and suppress our own self love which is the greatest advantage to a flatterer that can be: for we are so much enamoured with ourselves, that we are easily taken with those things, which tend to our own praise, and so much addicted to this good conceit and opinion of ourselves, that nothing so much delights us as to hear ourselves praised, and commended for those virtues, of the which we were never guilty, but most impatient to hear ourselves blamed for any vices, though we know them to be inhabitant within us: and this most commonly is the nature of high spirits, & haughty minds, not guided by judgement and reason, but lifted up with the favours of fortune, or Nobility of birth, which doth flatter us within, and possesseth our minds before hand, whereby we are exposed and lie more open unto flatterers, finding us thus prepared, and so ready to work upon; but if we have any desire to avoid this, that it should not entrap nor endanger us, let us look into ourselves, and search into our own natures, where we shall find an infinite number of defects, vanities, imperfections, and faults; mixed in our words, deeds, thoughts, and passions, and so we shall find out their false dealing in praising and soothing us for those things we so little deserve: And as I noted before, Adulationis unctio to be Domorum emunctio, commendationis allusio, eorum delusio, Laudis arrisio eorum derisio. FINIS. Errata. EPistle to the Reader, lin. 31. for Flattery read Flatterer. p. 2. l. 18. for. desires, read deserves p. 3. l. 18. for. aims, r. veins. p. 6. l. 12. for. impinget. rea. impinguet p. 7. l. 11. for adulatotis. r. adulationis. p. 8. l. 8. for they. r. them. p. 9 l. 13. for. faction. r. fashion p. 9 l. 19 for Laudas. r. Cantas. p. 13. l 2. for vant. read want. p. 14. l. 6 for creature. r creatures. p. 28. l. 5. for is. r. it. p. 35. l. 15. after praises, put in the rather p. 41 l. 20. for honestly. r. honesty p. 42. l. 14 for those. read these. p. 44. l. 4. for aculeio. r. aculeo. p. 44. l. 15. for Dog. r. Dogs. p. 52. l. 18 for you. r. they. p. 87. l. 5. for crying, r. to be. p. 94. l. 7. for Senius. r. Seminus. p. 97. l. 6. for Arginus. r. Arginus.