Anthropophagus: OR, A CAUTION For the Credulous. A Moral Discourse upon the 25. Verse of the 26. Chapter of the Proverbs of SOLOMON.  PROV. 26.25. 
Though he speaketh favourably, believe him not.  
WRITTEN By E.S. B. of D. and sometimes Fellow of S. I. C. in C.  
Decipies alios verbis, vultuque benigno,  
Sed mihi iam notus, dissimulator eris.  Mart. 
Printed for john Marriot. 1623.   

A CAUTION FOR THE CREDULOUS.  PROV. 26.25. 
Though he speaketh favourably, believe him not.  
HEre I have undertaken one that hath overtaken many, a Machivilian, (or rather a matchlesse-villaine) one that professeth himself to be a Friend, when he is indeed a Fiend; pretending Love, intending Mischief; for he masks his villainy with the vizard of kindness, 
* Psal. 55.21.  having words as soft as butter or oil, when his heart is full of bitterness, envy, spite and malice. His greatest Amity is but dissembled enmity. 
Adulator amicus in obsequio, hostis in animo, complus in verbo, turple in facto, laetus ad prospera, fragilis ad adversa, in flalus ad obsequia, anxius ad approbria, immoderatus ad gaudia, facilis ad humana, difficilis ad honesta. Hugo de sanct. Vict.  He hath two faces under one hood, like janus; two tongues in a head, like judas; and two hearts in a breast, like Magus. His Aue threatens a Vae, and therefore listen not to his treacherous Aue, but harken unto salomon's Cave, and Though he speaketh favourably, believe him not.  
Whilst I have taken some pains (yet pleasure in the pains) in anatomising of this Monster, I find his heart such an intricate Labyrinth, so full of angles, by passages, and cross, conveyances, that I have almost lost myself in seeking out the Centre; neither do I know any more what to call him, than how to find him: for he hath as many names as Garnet had, and as many Protean shapes as the Seminaries have; 
* Multor● nominum, non boni nominis.  He is one of many names, but never a good one: for though I call him but a plain Flatterer (for I mean to deal very plainly with him, whatsoever he do by other men:) yet Bion compares him to a Beast, Plato to a Witch, all to a Thief, 
* Adul●tores sun● hoste●, & scintillae Diaboli. Hieron. super Isa.  some to a Devil; (if he be one) these words of Solomon are a spell to expel this Devil; and a Charm which if thou wearest about thee, (I mean if thou keepest it in mind and memory) it will chase him from thee, or at least he shall never hurt thee; for if thou meanest not to be deceived by him, the best counsel that the wisest man can give thee, is not to trust him; for he that trusteth not, can hardly be deceived: and therefore, Though he speaketh favourably, believe him not.  
This Traitor may be quartered, or rather these words divided into 4. parts, 

The Subject.  
The Object.  
The Proiect.  
The Protect.    
The Subject here spoken of, is the smooth-faced, supple-tongued, hollow-hearted Flatterer.  
The Object that he works upon, is the Credulous man.  
His Project, is treachery, and perfidious dealing.  
The Project or defence against this, is not to trust him.  
Though he speaketh favourably, believe him not.  
Though, who? The Flatterer?  
Though he speaketh, to whom? To thee?  
Though he speaketh to thee, how? Favourably?  
Yet believe him not; for there are seven abominations in his heart.  
So that there is 

1 The Agent.  
2 The Patient.  
3 The Malady.  
4 The Remedy.    
Wickedness in the Agent, weakness in the Patient; Subtlety in the one, and Simplicity in the other: but that his Subtlety may no longer abuse thy Innocent Credulity, hereafter remember these words, and for the cure of this malady, apply this caution for a remedy: and Though he speaketh favourably, believe him not.  
Whilst I handle these parts in order, I am to begin with the Agent who brings all to disorder; but because he stands first in my way (though he be much out of every man's way that meddle with him) I must needs salute him. God bless you sir, and me from you. This is he that like the Hangman, will embrace a man with the one hand, and rip up his bowels with the other; 
* Sibi natus, multis notus, omnibus nocuu●, mundi nothus.  one that is borne to himself, known to many, hurtful to all, the World's bastard, and Hell's trueborn child.  
Wring not my words to wrong my meaning: I aim at no particulars; for there are many of these Agents, and too many of these Flatterers in both the houses of Israel and Aaron, in Foro & in Choro, in Church and Commonwealth; I can tax no man's person, if I could, I would abhor it, or were well worthy to be abhorred for it. No, no, I go not about to crucify the Sons, but Sins of men. There are therefore three sorts of Flatterers, which I mean to arraign, testify against, condemn, and would have executed, so that their souls might be saved in the day of the Lord jesus.  
The Treacherous companion shall be first, because he is worst, one that flatters a man to circumvent him, that he may more easily effect his malicious projects: 
2 Sam. 3.  thus joab dealt with Abner, & thus doth this flattering Butcher claw a man like an Ox, that he may the more securely knock him on the head.  
Some flatter a man for their own private benefit, like a Dog that fawns upon his Master for crusts and bones: this man's heart thou hast in thy pocket, 
* Aes in praesenti perfectum format amorem.  for if thou canst find in thy purse to give him presently, he will find in his heart to love thee everlastingly.  
Others again, are a kind of Tale-bearing Flatterers, who for the pleasing of some will detract from others, and will swear to a falsehood to please a Foelix.  
This threeheaded Cerberus, this threefold Agent, this double-tongued double-hearted Flatterer, is the subject of my ensuing discourse. The first of this ●inde aims at thy life: The second sort shoots at thy goods: And the third hits and wounds thy good name.  

* Aut convertantur ne perceant, aut cons●ndantur ne no●cant.  The Lord of his mercy convert them, lest they perish themselves; or of his justice confound them, for hurting of others.  
The first are such as the Psalmist speaketh of, Which have glozing tongues and bloody minds, which speak friendly to their neighbours, but imagine mischief in their hearts.  
Antigonus in his prayers was wont to desire the Gods, 
Psal. 28.3. Mage cavenda ●mico● i● invidi q●am ins●di● h● stiu●n. S●●.  that they would defend him against his Friends; for them that professed themselves his enemies, he could easily beware of, As there is no grief to that of the mind, no loss to that of the life, no fear to that of destruction; so there is no enemy to a dissembling friend, no treachery to that which one of a man's own may practise. Take judas for an example, one of Christ's Apostles, and one of his household (as I may say) one that asked, Master is it I? one 
* Odia a●●a sub vul●u. 〈…〉 latent. Sea.  that kissed him, and seemed as trusty as any of the rest, yet for all that he was but a judas a hanlter, a cloaker, a dissembler, and a traitor: for behold 
* Infoelix Mercator Ju●●s.  Seruies Dominum, Discipulus Magistrum, Homo Deum, Creatura Creatorem, tradidit, vendidit, vilissimè vendidit. The servant betrayed, sold, most basely sold his Lord, the Disciple his Master, Man, God, the Creature his Creator.  
Thus could the Herodians and pharisees servants come to their Lora and Master with many fawning insinuations, calling him good Master, and could tell him that he was plain truth, and 
* Fistula dul●e cani● 〈◊〉 dumb dungpit ●●ceps.  that he taught the word of God truly, and that he regarded no man's person, when indeed they meant but to trip him in his words, and to entrap him in his speeches.  

* Luke 10 2●. , Thus came the Lawyer with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and saluteth him by the name of Master, as if he had been one of his disciples; though he came with a bad mind, yet doth he use good words, that he might deceive him with less suspicion. And this hath been always the practice of the perfidious, to use the 
* Adulator S●●rpio est: qui palpandoin●edit, sed cauda ferit. Greg. sup. Ezeth. lib. 1. cap. 9  smoothest speech, when they intent most mischief, and under colour of friendship and amity, to practise their villainy and treachery. For where is there greater deceit practised, then where courtesy is most tendered? where more falsehood tried, then where trust is most reposed?  
Who murdered 
* Plutar. vit. caes.  Caesar that worthy Emperor, in the Senate-house at Rome? Brutus and Cassius those Flatterers whom he loved most. 
Pompeius imagine pac●●: Laepidus specie amicitiae dec●p●us. Tac. an. 1. Quint. Car. justin.  Who poisoned that mighty Conqueror Alexander in the midst of his triumphs at Babylon? those that flattered him most, his own Cupbearer and kinsman Antipater. And finally, who betrayed Christ, both God and M●n, unto the Scrihes and pharisees? his own purse-bearer, that flattering judas, embracing and kissing him, as Flatterers use to do. The Prophet David was sore troubled with such dissemblers, as he complaineth in many places of his Psalms: 
* Psal. 41.9. Ps 55.12, 13, 14.  That it was even his own familiar friend, whom he trusted, and which did eat at his table, that had laid great wait for him. And that it was not an open enemy which had dishonoured him, for than he could have borne it; neither was it his adversary which had lift up himself against him, for then peradventure he would have hid himself from him; but it was even 
* Per maximans amiciti●m maxima fallend● copia. Sal. jug.  his companion, his guide, and his own familiar friend, which took sweet counsel with him, and walked in the house of God as friends. 
* Malum sub specie boni celatum, dum non cognosciturnon cavetur. chrysost  Of all kind of cattles, these are the worst, because they do most hurt where they are least mistrusted.  

Tuta frequensque via est, per amici fallere nomen.  
Tuta frequensque licet sit via, crimen habet.   

A safe and easy thing it is by friendship to deceive.  
As safe and easy as it is, 'tis knavery by your leave.   
For as Tyranny is hid in the secret bowels of Envy, so is Envy often cloaked under the filled phrase of Flattery; and therefore by one very fitly compared to the Crocodiles of Nilus, or to the Sirens of the Seas, the one weeping and mourning, the other singing and laughing; the one with moan, the other with mirth, study to annoy us, conforming themselves to that which they take to be most pleasing unto us.  
Whereas it is the speech of the Spouse in the Canticles: 
Cant. 2 15.  Take us the Foxes which destroy the Vines. Bernard upon those words saith, Duo sunt vuipium genera. There are two kind of Foxes, 
Name front politi, Assutam vapid● servant sub pectore vulpem.  the Slanderer, and the Flatterer, these destroy the Vines, and bring destruction to the sons of men. For as the Fox feigneth himself dead, that he may catch th● birds to devour them; so the Flatterer feigneth himself to be harmless, and honest, and conscionable, and religious, and holy, that 
* Rom 16.18.  he may deceive the hearts of the simple. Remember therefore this Caution, for he is thy friend for his own occasion, and Though he speaketh favourably believe him not.  
The nature of deep dissimulation is to hide itself under certain veils and films, like the 
* Multis Simulationum involucris, & quasi velis qu●buslam obtenditur uniuscuinsque natura. Frons, o●ul, unltus, persaepe menti●ntur, oratio vero quam saei issimè. Cic ad Frat.  Optic virtue in the eye, that it may see all things, and not be seen itself; but the most frequent and safest covert (though the most dishonest) under which it lies tapized and harboured, is feigned Friendship. And therefore every fair look is not to be liked, every smooth tale 
* Clarissima est sententia confidere paucis. sed clarior est altera, confidere nulli.  is not to be believed, and every glozing tongue is not to be trusted: but as 
* 1 john 4.1.  we must try the Spirits, whether they be of God or no: So we must try the words, whether they come from the heart or no; and we must try the deeds, whether they be answerable to the words or no. For these Flatterers are so subtle, that they are compared to the wily Fox, for their crafty fetches: and Herod is termed a Fox for his dissembling. Now the readiest way how to unkennel this kind of Fox, and unearth him out of his den of feigned protestation, 
* Nil magis hic cavendum quam ne dissidere videaris. Lip. pol. l 4.  is by a false fire of feigned Credulity (for many have taught others to deceive, while they have appeared too fearful and jealous of being deceived) thou mayst seem therefore to believe him, yet 
* Prodilori fas bonorem habere, sed fidem nefas. Ecclus. 12.17.  do not trust him. For though he speaketh sweetly with his lips, yet in his heart he imagineth how to throw thee into a pit, though he weeps with his eyes, yet if he find opportunity he will not be satisfied with blood: and therefore, Though he speaketh favourably, believe him not.  
There are a generation of men that carry fire in the one hand and water in the other, whose conversation mingles (humentia siccis) wet and dry together, like the Cyriphian Frogs in Pliny, whose challenge was, mihi terra lacusque. I have Land and Sea for my walk. 
Eccles. 2.31.  But woe unto him (saith the wiseman) that hath a double heart, wicked lips, and mischievous hands, and to the sinner that goeth two manner of ways. Yea a foul shame is upon the thief, 
Eccles. 5.15.  and an evil condemnation upon the double tongue. The Hermit turned his guest out of doors for this trick, that he could warm his cold hands with the same breath wherewith he cooled his pottage. For seeing the Lord hath given but one heart, and one tongue, and one face to one man, why should he carry a double heart in his breast, two tongues in his head, and two faces under one hood? yet such there are (as David speaketh) That can flatter with their lips, and dissemble with their double heart, Ps. 12.2. For 
* Nomen inane, crimen immane.  there 
* Ecc●us 37.1.  is a friend which is only a friend in name (saith the son of Syrach. And if adversity come upon thee, thou shalt find him there first, and 
* Chap. 12. v. 17.  though he pretend to help thee, yet shall he supplant and undermine thee. And therefore, Though he speaketh favourably, believe him not.  

* Ira quo plu● tegitur, cò m gis nocet (et sibi et alys) Sen. de ira.  A will to do hurt is never less in the close, then in the professed enemy, but the means is always greater: Because he that suspecteth least, is easiest overtaken and overthrown, like the unskilful Fencer, who while he wardeth the head, is hit at the heart which lay out of guard.  
Take heed therefore that thou givest not too much Credulity either to 

One of notorious perfidy, and noted duplicity. Or  
A reconciled enemy.    
Shun the first like a Pest-house; for a man justly taxed with this aspersion, is not to be treated with, much less trusted. For 
* justitia virtutes in se continet omnes.  justice and injustice are the most general of all other moral and political habits, 
* Iniustitia non pars est vity sed tooth. Arist. Eth. lib. 5.  and there is no vercue or vice which they do not comprehend. He therefore which is untrue in his word, and unjust in his actions, is apt to perpetrate all other nefarious villainies, and if thy Credulity bring thee within compass and distance of his reach, and that he see thy life lie open without good guard, his malice and revenge straight take the advantage, and play their parts, making the Act Tragical, and the Scene bloody. A man therefore had need to look before him, lest he stumble; 
* Passus damna semelcautior esse solet.  behind him, lest he be overtaken; and on either side, to meet danger which way soever she cometh: 
* Citius venit periculum cum contemnitur. Sen.  For no man is in greater peril than he that fears it least.  

* Praevisa iacul● minus feriunt. Senec.  Neglected danger lights soon, and heaviest. Whilst the 
* Plin. Nat. hist. lib. 8 c. 25.  Crocodile sleeps gaping with open mouth; the Indian Rat shoots himself into his belly, and gnaws his guts asunder. So entereth mischief at the open gates of security. 
* Inter scopulos quibus illidi at frangi Reip. Navis solet, prima mihi fidu●ia occurrit. Lip. Pol. lib. 3.  Self-conceited confidence in our own strength, and overweening Credulity of another's honesty, begets in men this supine negligence. 
* Fisores perijt, diffiso salua remansit.  But a watchful providence prevents an imminent danger.  
In Schools of Art, doubt begetteth knowledge; 
* Is qui nil dubita●, nil capit inde boni.  for he that doubteth much, asketh often, and learneth much. In the School of Policy, she is the mother of good success; for 
* Si nil vis timere, metuas omnia. Sen. sent.  he that feareth the worst, preventeth it soon. Nemo cavenda timet, qui metuenda cavet. I will close up this with that of Seneca, 
* Sen. O●d.  Quae posse fieri non putes, metuas tamen: Fear the worst, and the best will mend itself.  
Secondly, as thou art not to trust one of noted duplicity, so thou art not too much to trust a reconciled enemy. For 
*  Christalli fragmenta sar●irinullo modo possunt, ita difficilimum eos reconciliare, qui ex a●●tissima familiaritate in mutuum odium venerint. Plutar.  Friendship once broken is hardly peeced, and pieced enmity never surely soldered; yea, the very guilt of having done a wrong, hath such deep impression in the injurer, as he never after affieth in the party injured, nor treateth with him in any sincerity. 
* Guic. Aph.  Reconcilement among such is like the supple ointment, which only easeth the present smart, and skins the sore, but searcheth not at the root, to eat out the rank flesh, and draw out the malign humour. It is therefore impossible to cure this exulcerate wound, and 
* Cum inimico nemo in gratiam tutò redit. Sen. sent.  establish a sound and sincere friendship between them, because the old rancour of malice, is never well purged from the dregs of diffidence and desire of revenge. 
* Ita habeas amicum, posse ut fieri inimicum putes. Sen. sent.  I here is no security against such an one, but diffidence, & holding him out at the swords point. Sooner may one prevent then cure a deadly sickness; and 
* Turpius eijcitur quam non admittitur bospes. Ouid.  easilier keep out, then thrust out an unwelcome guest. For when he hath once gotten within thee, where justice and Equity restrains him, his power and pleasure shall prevail; For what he may not do, he will list to do, because he may do what he list. And therefore, Set him not by thee, lest he destroy thee, and stand in thy place (saith the son of Syrach) Neither set him at thy right hand, lest he seek thy room, and thou at the last remember my words, and be pricked with my sayings, Ecclus. 12.12, 13. I should be more troubled to keep measure, then to be furnished with matter, if I had a desire to enlarge my discourse about this first kind of Flatterer, this judas-like Traitor. And the ground which I have undertaken to descant upon, would indeed require more variety and Division to be run upon it, being one that Solomon aims at (as this perfidious traitor aims at thee) but without any great hope of his repentance and amendment, i'll leave this judas to hang himself, and come to speak of the second sort of Flatterers, which flatter a man for their own private benefit. As the first aims at thy Life, so the Parasitical Sycophant shoots at thy Estate. Though he speaketh favourably, believe him not.  
The Hebrew word for Flattery (as those that are skilful in the Language have observed) signifieth either Blandus, Smooth, and Mollis, Soft; because the Flatterer useth smooth and soft speeches, (
* Diog. Laert. in vit. Diog.  And therefore not unwisely did a Wiseman compare a flattering language to a silken halter, which is soft because silken, but strangling because a halter.) Or it signifies Dividere to divide, because in Flatterers the Tongue is divided from the Heart. So that what is Flattery but a framing of the tongue to soft speeches against the conscience to curry favour with a man in some worldly respect.  
Of this second sort of Flatterers, I am to entreat of two sorts.  

The first is the very bane of Courts.  
The second is a very Pickpocket to the Nobility and Gentry.   
Whilst I speak of these, let no captious Caveller with sharper nails than wit, claw at what I writ. I go not about to blame others merit, for herein I should merit others blame, and God forbidden that I should so fare forget myself, as that I should lay a general aspersion upon Courtiers; for (let me speak without Flattery) I know so many religious, honest, worthy, noble-minded Gentlemen about the Court, that it were a great fault in me, to find the least fault with them; yet I think that even these will confess, that there are some among them, that are a great grief and shame unto them, as well as there are amongst us some, that are a scandal to our Profession; of these, and none but these I writ: and therefore let your understandings keep an even pace with me, while I handle them in order. And first, of the first.  
A 
* D. Hall.  Reverend and judicious Divine, and our best Characterer, says, that a Flatterer is the Earewigge of the Mighty, and the very bane of Courts. And indeed, it is a disputable question, and well worthy a canvas and discussion in the Schools, whether Blandientes or Saevientes, Flatterers or privy Murderers, do the greatest injuries to noble personages. For some wisemen have been persuaded that the Pestilence, the rigour of the Law, Famine, Sickness, or War, have not devoured more great ones, than Flattery and Envy.  

*— Non s● mise●um fortuna Sinonem Finxit, vanum etiam mendacemque improba finget. verba Sinonis ●pud Virg.  The City Troy which Agamemnon in 10. whole years could not subdue, yet Sinon with his Flattery alured the mind of K. Priamus, deceived the Nobles, and enticed the Citizens by his adulation to their utter ruin and confusion.  
Who could move Caesar so much to any thing, as Curio the Parasite, not Pompeius his son in law, nor his daughter julia, nor all the Senators of Rome might make Caesar friend or so, so much as Curio. It is reported that K. Lewis the eleventh said once, That his Kingdom abounded with all things but one, And as one of his Favourites asked him what that was. The Truth answered he. For (as a 
* Q. Curtius lib. 8. of the Hist of Alex.  certain wise Historian saith) Pernicious Flattery (the ordinary disease of Kings, 
* Levius non debet putari quod gladio minante, quam quod lingua insidiante committitur. Aug. de Baptisms count. Donat.  to whom their favourites and tale-bearers do greater harm by whisperings then the enemy by weapons) doth always bear the sway in their Courts. And therefore Carneades said very well, that Prince's children learned nothing aright but to manage and ride horses, for as much as in all other exercises, every man yields and giveth them the victory, but a Horse, who is neither a Flatterer nor a Courtier, will as soon throw the child of a King, as the son of a Cobbler. His Courtiers one day commended julian the Emperor for ministering of right, and doing of justice. I should easily have grown proud (said he) for these praises, if they came from such as durst either accuse or discommend my contrary actions should I commit any: 
* Non est tutum in tales s●ribere, qui possunt proscri●cre. Ou●d.  and indeed who dare prescribe to him who can proscribe. An nescis longas Regibus esse manus?  
All Alexander's followers bore their heads aside as he did, and such as flattered Dionysius, in his own presence did run and justle one another, and either stumble at, or overthrew what ever stood afore their feet, to infer, that they were as  and purblind as he. And of this kind was Carisophus, who seeing Dionysius laughing and merry, he laughed too though he knew not the cause: Dionysius perceiving, asked him why he laughed, because (said he) I think that which moves you to laughter is worth laughing at. For the 
* Name adulati● est perversa laudatio, & videtur no●en sumptum à sono. Vel dicatur, qui● adulor verbum (quod est voce vel ●●s●u favorem ca●io) dicitur quasi adaulor, quòd hoc in aulis maximè fieri soleat.  Flatterer knows no more how to discommend then to speak true. Hence it came, that a certain Prince of Germany said, he was fain to counterfeit the Clown, and to learn the truth from the mouths of poor Shepherds and Husbandmen, for my Courtiers (quoth he) are all Flatterers and clawbacks, soruing for nought else but to please and tickle mine ears.  
All the arrows that men shoot, fly to two marks only, either Pleasure or Profit; It is no marvel then if Princes have need of other men (besides those that are daily with them) that would admonish them frankly, gravely, and sincerely, and that would counsel them faithfully; for as much as there is scarce any one in their Courts, that do not run after the splendour of their prosperity, and regard his own particular profit. 
* Isti adsimiles sunt abacorum calculis, qui & secundum voluntatem calculatoris, modò obulum aereum, modò talentum valent. Ita aulici ad nutum Principis, modò beati, modò miseri fiunt.  In themselves they are nothing but what may please their great Ones. They are poison to Princes, and oftentimes a bane to the best disposed. O Flattery thou base creeping sin! thou seducer of Princes and observer of Nods! thou impudency clad in modesty! thou fawning Devil! when shall thy dominion have an end? Those Courts are as happy that want thee, as those are cursed and unhappy that have thee.  
I have read that King Zerxes marching toward the Greeks' with a huge army of Soldiers, called some of these kind of Parasites unto him, and demanded 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 and not abide your band.  
Another said, he doubted all Greece was not able to lodge or receive them into their Cities.  
A third said, that he feared most, that the Ocean was not enough for them to pass over.  
A fourth feared, the Air had not room enough for the arrows which they should shoot off.  
The King by this being extremely puffed up with pride, demanded at last of a certain Philosopher named Damascerus, what he doubted most in that War. The thing that I most fear (saith he) is this, that these Flatterers will deceive you.  
So with reverence, let me tell ye, you great Ones: You that are the Master-pilots, and sit at the stern to guide the Commonwealth; the greatest thing I fear, is this, that if 
* Habet assenatio principia iucunda, eadem exitus amarissimos affert. Cic. Rhet. nou. lib 1.  you sail too much by these Flatterers Compass, that in the end they will deceive you, and therefore take this Caution along with you: Though they speak favourably believe them not.  
I come now to the other kind of Flatterer, a fellow fare more base than the first, and him you may find both in the Court and Country, in every place, and in every shape for his own advantage. 
Plutarch.  For he is like the subtle fish Polipus, that will turn himself into the colours of every stone for a booty. I call him a 
* Adulationis unctio, domorum est emunctio, commendationis allusio, eorum delusio; laudis arisio, eorum derisio.  Pickpocket to Greatness, because as Actaeon was worried of his own Dogs, so many Noble, brave, worthy-minded men's estates have not only been sore bitten, but themselves even worried out of all means to do themselves or others good, and all by these fawning kind of Curs. For, 
* Prou. 26.28.  a flattering mouth causeth ruin.  
For thy better understanding, and my easier proceeding, I will likewise propound unto thee two sorts more of these:  
These are therefore Imitatores, & Corruptores. Mimics, and Misleaders.  
For, first the Flatterer is like your shadow, which doth imitate the action and gesture of your body, which stands when you stand, and walks when you walk, and sits when you sit, and riseth when you rise: So, 
* O Imitatores s●●●●m pecus. Hor.  the Flatterer doth praise when you praise, and finds fault when you find fault, and smiles when you smile, and frowns when you frown. He will carouse with Alexander, abstain with Romulus; eat with the Epicures, fast with the Stoics; laugh with Democritus, and weep with Heraclitus. What should I say of him? he is one that danceth altogether to the tune of Fortune, and studies for nothing but to keep Time. But still he looks what language your purse speaks: for he is like a windmill that will still grind, let the wind blow where it will. His base mind is well matched with a mercenary tongue, for he will stoop to any villainy for preferment; a very slave to six pence, and good for nothing but to be a factor for the devil.  
He is like the reflection of a Looking-glass, that doth imitate any 
* Rides? maiori cachinno concutitur. juu. Sat 3.  action that thou usest. If thou sayest it is hot, he wipes his forehead; if cold, he quakes of an ague. His tongue is still a willing slave to another man's ear, for he never cares how true, but how pleasingly he speaks: but 
* Si veli● esse Thraso nunquam d●erit tibi Gnatho.  like Gnatho in the Comedy, he'll swear it to be true that Thraso saith, how false soever: and herein he outruns the devil, for though he be the father of lies, yet we shall never find that he swore to a lie; for he that swears acknowledgeth the Being that he swears by greater than himself, which the Devil scorns to do. The Flatterer therefore in avouching a lie, and swearing to it, hath a trick beyond the devil.  
This 
* Aiis? aio. Negas? nego.  is he that denyeth with the negative, and affirmeth with the affirmative; weepeth with him that is sad, and laugheth with him that is merry.  

* Ouid.  Vtque levis Proteus modo se tenuabat in undas:  
Nunc Leo, nunc Arbor, nunc erat hirtus Aper.  
They say he hath some pretty sight in Music, and is very apt to play a base part, and although he may sometimes fail in the Note, yet he will be sure to keep the Time. For he 
* Amici hirundin's sunt amici hirud●is.  is like the Swallow that changes his habitation with the season: for where comfort faileth him in one place, he repaireth presently to another; so, if any 
* Sorte patet miser. quae sit dilelect●● vera.  storm of affliction blow upon thee, this Summer-bird sings no more. The 
* 〈◊〉 E●bl. v●d. 〈…〉 mysieria.  Ass which carried the Egyptian Goddess, had many bared heads & bended knees; yet none to the beast, but all to the burden. If there be no honey in the galley-pot, these wasps will hover no longer about it, but fly and run from it, as Mice from an empty barn, or Lice from a dead body which hath neither heat nor moisture. Such a one was 
* Vis experiri amicum? calamitosus f●a●. Varr.  Crottoes Mouse, for whilst he was in prosperity, it fed continually with him, but his house being set on fire, it fled immediately from him: upon which occasion he made this Distich: 
Vixisti mecum Fortuna matre; noverca  
Me fugis: at poteras aequa ac iniqua pati.   
These ambidexter Gibeonites, are like the Sea-calfes', Crocodiles, Otters, and Sea-colts, Aristotle and Pliny speak of, which are one while in the water, otherwhile aland for their greater booties: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  justly termed Dubia by Isodore, in that being Natatilia & Gressabilia, men know not where to find them: for they are like Hamlets ghost, hîc & ubique, here and there, and every where, for their own occasion. These trencher-flyes wait more for lucre then for love. Though they speak favourably, believe them not.  
This contagious quality of Adulation and Flattery hath so perverted the nature of man in this age, and hath taken such habit in his affections, that it is in most men altera natura. and very hard to be removed; yea, the very sucking babes have a kind of flattery towards their Nurses for the Dug, which (as some think) cometh unto them by corruption of nature; and as they grow in reason, so they increase therein, until in time it is turned from green and tender adulation, to ripe and perfect dissimulation, except it be prevented by their better education. 
* Seneca.  Vitium fuit, nunc mos est Assentatio: for alas, who cannot see (that hath an eye to see) this fawning hypocrisy, this dishonest civility, this base merchandise of words, 
* Tam gravis ille mihi, nigri quam limina Ditis, Ore aliud qui fert, aliud sub pe●tore celat. Fissgef. Epig.  this plausible discord of heart and lips, this hollow-hearted flattery both in rich and poor, old and young, Priest & people, one with another: Yet let me tell you as Diogenes did Aristippus, quod Divitum sunt asseclae, that these kind of 
* Mag●ates sunt ●ag●●●●s.  Horseleeches are soon found in great men's waters: for they that have wealth shall never want them, and they that have most store, are best (or rather worst) stored with them, and live most in danger of them. 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 
* Te bona dum splend●● fortuna, s●qu●ntur amici,  te dum lucet sol, solet umbra sequ ●. Quam primum liqaidus neb●lis off●●di●●● aer, Ecce repentè tu●m descrit vmbr● latus. Owen Epig.  there is no Parasite will lurk or crouch where he finds no gain: but do but 
* Praemium est solatium laboris.  reward him, and respect him, and with this bridle and saddle, (the beast is so tame) 
* Patitur dum potitur.  a man may get upon him as he list, and ride him to the denill. 
* Committitur caedes lucri gratia, spoliantur Templa, violatur amicitia, fides negligitur, patria pro ditur, summa nihil non mal●rum patratur.  This judas his purse is drawn with two strings, made of silk and silver, Favour and Reward. For as in the Delphic Oracle. Pythias did never prophesy, but when sh●e was set on a Trener, and the wind blew intelligence into her, so this devil's prophet (being altogether for his own profit) is dumb, till you set him on the Tripod of 
* Haec tria pro trino numine mundus habet.  E●se, Credit, Gain●, and stroke him on the head like a Spaniel, and then he will lick your hand, and fill your ears with the cracles of hell.  
This is he that the Wife-man speaketh of that is 
* Cuicunque hemini res paratae est, firmi ●mici sunt, si res lassae l●bant, itidem amici colla●ascunt. Plaut.  a friend for his own occasion: but (saith he) he will not abide in the day of thy trouble, Ecclus 6 8. For he is like the Swallow, which in the Summertime creeps under every house, but in the Winter leaves nothing but dirt behind her: So, 
* Eccls 37 ● 5.  There is a companion which helpeth his friend for the belly, (saith the Son of Syrach) but in the time of trouble will be against him. For 
* Tam diu quis in praeti● est, quamdiu est usui.  when the Covetous or Ambitious man hath his turn served by others, either for his advancing or advantaging, for gain or glory; he puts them off with neglect and contempt. Nay, it is well if he help him not down that helped him up.  
Alphonsus' King of Arragon sailing upon the Sea from Sicilia, beheld certain fowls soaring about his Galley, and looking for meat of the Mariners; and when he had cast them meat, he observed how greedily they contended for it, and ever as 
* E●●lis domus est vbin●a & multa supersunt. Hor.  they had gotten their prey away they would fly, and return no more: Some of my Courtiers (quoth the King, turning to his company) are like these chattering birds, for as soon as they have gotten any Office or reward at my hands, that they gape after, and contend for one with another, they fly away, and return not again, until necessity compels them to sue for more.  
These 
* Nemo alterum nisi causa dili●it sua. Lactantio Diuin. Hist. lib 3. cap. 17  are such as use their friends and acquaintance like ladders only to climb by, which when they have occasion to use, they lay them on their shoulders, and embrace them with both their hands; but when they have done with them, they cast them into some corner, or hang them up against the walls: and dealing by their friends as they do by their apparel when they go to bed, lay them aside while they have occasion to use them again: or, as vermin do by poultry, suck the best blood, and leave the rest for all comers.  
Though these Mimics imitate thee, do not thou animate them, neither give them any countenance; for 
* Stat nulla diu morta●ib●s usquam fortuna tituba●te fides.  they are friends of no long continuance: they soothe thee, and flatter thee, and claw thee, to claw something out of thee, Though they speak favourably, believe them not.  
The other sort are as dangerous as these are ridiculous, and they are corruptores, corrupters, hurters, misleaders.  
These rob many a Gentleman of his goodness, and make them rob the Commonwealth of her happiness. For a Flatterer is the only pestilent bawd to great men's shames, the nurse to their wantonness, the fuel of their lusts; and with his poison of artificial villainy, most time do set an edge unto their riot, which otherwise would be blunted and rebated in the detestation of their own violent posting to a violent confusion. The tongue of a Flatterer saith Aug.) 
* Plus persequitur lingua adulatoris, quam manus persequentis. Aug. super Psal. 96.  wounds more than the hand of a murderer, for the one killeth but the body, the other both body and soul. 
* Plutarch.  Antisthenes' said truly of them, Praestat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incidere: For Ravens feed only upon dead carcases, but Flatterers upon living men: These are the Moths that eat so deeply into liberal men's coats; these are they that live of gentle minds, honourable personages, and worshipful Gentlemen, like Apes and Parats, by showing feats of activity, piping, wanton discoursing, and magnifying all that is done. Of all wild beasts the Tyrant is the worst, of all tame beasts the Flatterer, said Diogenes; for his greatest enemies are his greatest praisers: yet the words wherewith these Panders of vice do persuade, are not so lovely, as the matters they daub over are abominable.  
For, is such a mighty man enticed to overrule his reason, 
* Pessimi sunt consult●res cupido & ira.  nay overbear it by giving scope to his licentious eye, first to see, then to delight in, and lastly to covet a chaste beauty; 
* Om●e vitium s●mp●r b●bet patro●inium suum. Sen.  you shall have swarms of dependants, being creatures to his greatness, will be ready to harden him in his wickedness, and to tell him what a courtly thing love is, and that women were in their very creation ordained to be wooed, and to be won; yea and they will panderize it (rather than fail) to force a rape on virtue, and adulterate the chaste bosom of spotless simplicity.  
Is the folly committed? is the lewdness of his great ones desire effected? how sleight is he ready to make it? nay how damnably disposed to make it nothing? and what is this Viper of humanity better, or how can I term him fit, than the man's whore, and the woman's knave?  
Is such a mighty one desirous to advance a Court-Ape, and oppress a desertful hope? it were too tedious to tell you what vild aspersions, and incessant exprobrations will be repeated by this same Anthropophagus, this man-eater, to make a golden Calf an idol, and a neglected merit a laughter.  
Doth his Lord want money? he puts into his head, such fines to be levied, such grounds enclosed, such rents improved. He would fain raise himself by his great one, and he cannot tell how to contrive it, but by the disgrace, if not the ruin of others. What should I say of these kind of Flatterers? they are Dominis arrisores, reip. arrosores; their master's Spaniels, and the Commonwealth's Wolves: put them in your Paternoster, let them never come in your Creed; pray for them, but do not trust them. Though they speak favourably believe them not.  
Thus having coupled these Hellhounds two and two together, (Newgate fashion) I'll leave them to the gallows, and come to the third and last kind of Flatterer, which hits and wounds thy good name, and this is a Claw-back, a Pickthank, a Whisperer, 
* Vitium est homini alios vilos facere, & qui suo merito placere non possunt, placere velle aliorum comparatione.  one that for the pleasing of some, will backbite and detract from others: this sort do Famam ex infamia comparare; climb to merit praise by the stairs of others disgrace: Though they speak favourably believe them not.  
The old Romans built two Temples, the one of which they dedicated to Virtue, the other to Honour, and joined them so artificially together, that no man could come into that of Honour, but he must first come through Virtue. Considering how men are inclined to honour, they did it to incite their young men to virtuous actions.  
But now the Temple of Virtue is so little frequented, that whereas the path that led to it was wont to be well trodden, is now grown green, and another way found to that of Honour, by some backdoor, not so well known in 
* Virtutem Genii duo semper in orbe sequuntur, Hic bonus, ille malus, gloria & invidia. Owen. Epig.  the elder time; the other door is fast shut up by a Porter called Envy, and her servant Detraction, that hardly one among a thousand can come to Honour that way.  
This made Plato commend the law of the Lydians, that punished Detractors with the like punishment as they did Murderers; for one takes away the life of a man, & the other his name & reputation, 
* Pro. 22.1.  which are more worth (saith Solomon) than any worldly wealth. For what is so precious to a man as his fame? which to good men is above all his goods, and life itself. For riches and life are things brittle and flitting; our goods going often away before us, and our lives always with us, but our Fame is that which always doth eternize us, that 
* Virtus post sunera vivit.  only remains when we are rotten: why this Fame, this Treasure of the wise, this life-enlightning Gem, Calumniating Flattery doth daily seek to obscure, and utterly to deface.  
A man's Eye and his Honour are two tender parts, the one cannot abide the rough touch of the hand, nor the other endure the smart jerk of the tongue As therefore by the owners they are carefully preserved; so by others that deal with them, they should be tenderly used.  

* Cum actum est de nomine, actum est de homine.  He that hath an ill name (we say) is half hanged, for when a man's good name is done, himself is undone: the backbiter therefore that raiseth an ill name, is half a hangman to his neighbour, poisoning (as with dead Cantharideses) with his venomous tongue, the box of precious ointment of his neighbour, which is his chief treasure; and with the sharp Razor of his tongue cutteth his throat, and pierceth his sides (as it were) with swords and spears, 
* Pro. 26.22.  for they go down into the bowels of the belly, as Solomon speaketh.  
In the body of man the most necessary member is the Heart, the goodliest instruments are the Eyes, the parts most delicate are the Ears; but the 
* Humano membrum non est in corpore linguâ Nobiliusue bonâ, mobiliusue malâ. Owen. Ep.  thing where most danger is, is the tongue: for if it cannot prevail ad interitum hominis, yet will it spend itself ad interitum nominis, if not murder yet murmur. If these bandogs of hell cannot come to bite, they will bark; and if their stings cannot reach, yet their mouth shall sputter out their venom; and to please one, they will soil and black the reputation of another, with the filthy slime of their malicious and viperous tongues.  
It is a good rule that S. Bernard giveth us to govern our Tongues by: Let 
* Sint verba tua rara, vera, ponderosa; para contra mul iloquium, vera contra falsiloquium, ponderosa contra vaniloquium. Bern.  thy words (saith he) be few, true, substantial; many words, false words, vain words, become not a Christians lips.  
Inuectives 
* De inimico uc loquaris, malum si cogites.  against other men are ever evil, but the worst when they are false. The first murderer of all mankind was also the first liar: Two horrible vices and alike bloody. For a man had better be murdered then belied; have his person slain, than his fame. Fly therefore from lying thyself, and fly from lying-flattery in another, as from an Asp, the poison of whose sting is mortal.  
For I would have thee understand, that a man may sinne even in speaking the truth when just circumstances forbidden it, but he that tells a lie cannot but sin, and there is no circumstance can clear him. For 
* Cor lingua foederat naturae sanctio, veluti in quodam certo connubio; ergo cum dissonent cor & locutio, sermo concipitur in Adulterio.  Nature hath knit the Heart and the Tongue together in the bands of marriage: that which the Tongue brings forth without, (or contrary) to the Heart, is the birth of adultery. Speak then the truth from thy heart, but wrong not thy brother with a needless truth.  
There are many of these 
* 1 Sam. 23.19.  Ziphims that to curry favour with Saul, betray David: but let such know, that 
* 1 Sam. 22.9.  Doegs truth was worse than 
* joshua 2.5.  Rahabs lie: and 
* Gen. 9.22.25.  Ham is cursed for declaring his father's nakedness though true: take heed much more of slander.  
And yet this is a common practice in these miserable days, out of the same fountain, as to send forth the sweet water of blessing God, so the brackish water of malediction, or speaking evil of our neighbours. But so much as thou falsely detractest from thy brother's good name before men, to please men, so much is detracted from thine before God in heaven, to the razing of it out of the book of life which he hath written.  
Calumny is so called à Caluendo, 
* Iust. Lips.  which (being an old and obsolete word) employed as much as to abuse, or deceive. The Grecians named her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that very properly, because she pierces, sticks, and strikes through with the all-harming dart of her venom tongue. (And therefore the Spartan being demanded whether his sword was sharp enough or no, replied, More keen than Calumny: intimating thereby, that no edge of iron and steel, could compare in keenness with the edge of the tongue.) So that Calumny hath two proposed ends, the one to deceive, which the Latins considered; the other to hurt, which the Grecians oft observed. For did you never see 
* Quibusdam canibus hoc innatum est, ut non pro f ●ritate, sed pro consuetudine latrent. Sen. de rem fort. Canes timidi vehementius latrant. Curt.  little cowardly dogs bark at guests, that durst not bite beasts? why such are the worse sort of men, who are borne only to hurt and vex the harmless. I say they are borne to that end, because they do so lean and incline to that vice, that they are never quiet, but when they have made others unquiet: but I would he would detract only, for oftentimes he adds, and reports those things to have been done and spoken by us, which we never so much as dreamt of.  
This is he that useth to frequent other men's tables, and can make sauce to every dish as it comes to the board, with other men's disgrace: And if there be any news at all stirring, he pockets up that for his own provision, and he never vents it but for his own advantage. For 
* Est natura hominum nonitatis avida.  he knows that men are so well inclined to have Novelties, that they are as good payment for a dinner or a Supper, as eighteen pence to go to an Ordinary. Nay, 
* Anglica veridicos dicunt proverbia stultos: Er●o Anglis verum dicere stultitia est. Owen. Epig.  sometimes he can spread a lie that is of his own coining. And again sometimes by a pretty skill that he hath in Arithmetic, he can both multiply and divide lies that be of other men's making, and all to wimble and insinuate himself into the bosom of him to whom he tells them, that he may 
* Adulatores lact●nt eos quos laudant, quasi praemio laudis. Greg. mor. lib. 4. sup. joh.  lick his lips with the sweernes which this baby (or rather Booby) hath sucked from him. Take heed of him, he hath no more truth in him then an Almanac, and no more conscience in him then there is in a Taverne-faggot, and therefore Though he speaketh favourably believe him not.  

* Detractor uno verbo tres simul ingulat homines, seipsum, auscultantem, & cum cui detrahit.  He that thus feloniously robs a man of this jewel (his good name) wounds three at one blow, uno ictu, uno nictu.  
First, the Receiver, empoisoning his heart with an uncharitable conceit.  
Secondly, the Reputation of the Slandered: for a 
* Fama semel depressa, vix restituitur Sen.  man's name is like glass, if it be once cracked, it is soon broken.  
Thirdly, the worst blow lights on his own soul: for the arrow will rebound. Maledixit sibi. The Slandered 'scapes best: for 
* Psal. 37.6.  God shall bring forth his righteousness as the light. For though that some mischievous and malicious villain, or some Arch glozing Parasite level right at him, to hit and to hurt him with their harmful shaft, yet do they come short of their aim, for either they hit him not, or if they do, they hurt him not at all. For, an inviolable thing is not simply that which cannot be hit, but rather that which being hit, receiveth thereby no hurt, or at least careth not at all for it. And thus doth it far with the virtuous man, who of himself offereth no occasion of offering him any wrong. And if it fall out, that a man out of a proud and haughty stomach, or rather out of a malicious disposition, set upon him; or any viperous slanderer, or rather lowse-like companion, backbite and detract from him, he is then in that case like a brazen wall, which the darts of this infernal crew cannot pierce through.  
It is most true which Seneca saith, In iudicando criminosa est celeritas, yet there is many a squint-eyed 
* Laudas Gaure nihil, reprendis cuncta; videto Ne placeas nulli, dum tibi nemo placet. Owen. Ep.  Zoylus that can look aright on no man's actions, but if he can hereby collogue with another for his own advantage: like Augustus Caesar he is ready to tax all the world. But he whose soul looks upon others through the dim spectacles of Sense, doth oftentimes take a judas for a Nathaniel, and (contrarily) a Simon Peter for a Simon Magus. Let us therefore spare to judge, lest we be judged to be unjust by that just judge, at the dreadful day of judgement. 
* Grata est enim spina ex qua spectatur rosa. Seneca.  I, I, this is a safe course, because we know not whether or no the Saul we see to day, may prove a Paul to morrow.  
Again, let 
* Nemo est negligendus, in quo aliqua significatio virtutis apparet. Cie.  us consider if the party whom we traduce, do not as well deserve to be commended for some other good thing that is in him; and as he may be taxed for his deficiency in some things, to consider whether he may not likewise be praised for his proficiency in other some, and for these good parts which he hath deserved, be borne withal for such as he wants.  
Lastly, let a man make it his own case, and handle the ulcetous inflammations of his neighbour as nicely and with as much respect as he would his own. We 
* Ad reprehendenda abena sacta aut dict, ardet omnibus animus, vix satis aper●um os, aut lingua prompta videtur, quae meditato pectore en●luat. Sallust.  run with open mouths to reprehend the sayings and the deeds of others, and think our tongues too backward in uttering what we have conceived: but 
* Crimina qui ternunt aliorum, nec sua ce●nunt; Hii sapiunt aliis, decipiuntque sibi. Owen. Ep.  if we did descend sometimes into ourselves, and not always fasten our eyes upon the wallet which hangeth at his back that goes before us, we might peradventure find a means to cure this intemperancy.  
It is hard, when he that cannot order his own life, shall be made the judge of another's. It is impossible for any man to discern aright the moat which is in his brother's eye, when there is granell in his own. The 
* Manus quae sordes abluit munda esse debet.  hand can never cleanse the body, unless itself be clean.  
It was Publius Clodius his best policy, lest Cicero should accuse him justly of Sacrilege, to step in first, and tell the Senate that Tully profaned all religion in his house. Thus he that hath most corrupt lungs soon complains of the unsavoury breath of others. Thou hypocrite, cast first out the beam 
Qui vult alterius oculorum tergere labem; De proprio citius eruat ipse trabem.  which is in thine own eye, and then shalt thou see more clearly to cast the moat out of thy brother's eye.  
Nemo quin sui benignus est iudex, (saith Seneca) There is no man but makes an Idol of his own conceit, but only the humble man's eyes are so full of his own wants and others perfections, that he admires every thing in another, whilst the same, or better, in himself, he thinks not unworthily contemned.  
No 
* Cum tua pervideas oculis mala lippus in unctis, Cur in amicorum vitiis tam cernis acute? Hor.  marvel, if when we fix both our eyes on others wants, we lack a third to see our own. The pharisees are on the Disciples jacket for eating with vnwashen hands, while themselves are not blame-worthy that eat with vnwashen hearts.  
The Usurer blames his son's pride, sees not his own extortion: and whilst the 
* Neglectis propriis aliena negotia curate.  Hypocrite is helping the Dissolute out of the mire, he sticks in deeper himself. Thus like mannerly guests, when a good morsel is carved us, we lay it liberally on another's trencher, and fast ourselves. How 
* Non quid faciunt alii, sed quid te deceat vide.  much better were it for us to feed on our own portion.  
There is nothing in this world but is subject to the Erinnys of ill disposed persons, whose malice is as fatal as is the dart of Shafalus, or Paris shaft, which neither a sevenfold shield, nor Vulcan's cunning workmanship, nor Pallas Aegis can avoid: For 
* Durum est ut qui nescit tenere moderamina vitae suae, judex fiat alienae.  rash judgement often sets a rankling tooth in Virtue's side, often calls Chastity herself an harlot, and with a guilty hand throws the first stone at Innocency. 
Stulta placent stultis, obsonia quisque palato Digna suo quaerit, non omnibue una voluntas.  He that strives to please the intoxicated multitude, labours as much in vain, as he that sought to put the winds in a bag: and the reason is, because it is impossible to please the godly and , the judicial and iniudiciall, the sensible and the senseless both at once. Neither Christ nor his Forerunner could please them; For john came neither eating nor drinking, and they said he had a Devil. The Son of man came eating and drinking, and they said, Behold a Glutton, and a drinker of wine, a friend to Publicans and sinners. Yea, should a man lead the life of a blessed Angel, yet from 
* Reus est non qui accusatur, sed qui convincitur.  some mouths (wherein Detraction cloisters herself) as much imputation and aspersion shall be laid upon him, as can be cast upon the Devil.  

* Ouid. Metam.  It is said that Thetis the mother of Achilles, drenched him being an Infant in the Stygian waters, that thereby his whole body might be made invulnerable: but see the severity of Fate, for even in that part of the heel his Mother held him by, was he shot by the arrow of Paris, of which wound he died.  
In like case may a man be like Achilles in the general body of his actions, impassable, and secure from any assault of wilful and gross enormities; yet if he 
* Vnicuique dedit vitium natura creato.  give way but to one handful (as it may be termed) of folly, not befitting his particular calling, he shall meet with some watchful Paris, some industrious Flatterer, or overbusy envious Sycophant 
* Inimicus nunquam caret pretextu criminis.  that will take advantage of his weakness, and wound his infirmity (so much as in him lies) to the utter ruin of his credit, which is as dear to him as his life.  
O these flatterers are shameless creatures, so fawning and so base, that they are more near the nature of beasts, than men, and therefore Diogenes knew no fit Epithet to give Aristippus, than Canis, the Kings Dog. But amongst all the Dog-tricks they have, I like this worst, when they bite behind, and yet this is their currish condition (if not to bite) yet 
* Iste est thesaurus stultis in lingua situs, ut quaeflui habeant male loqui melioribus. Plaut. in Panul.  to snarl at every man, whilst their masters feed them, and happy is that man that never knew them.  
What shall we do then? or how shall we be secured from Calumny? I can only secure thee with two Bucklers, to repulse and give abatement to the violence of her charge.  

Innocence, and  
Patience.   
First, whosoever would avoid the bitings of this mischiefe-breathing Goddess, let him above any thing arm himself with innocence; 
Sen de ira lib. 3. cap. 22.  Conscientiae satisfaciamus, nil in famam laboremus, sequatur vel mala, dum benè merearis. 
* Damnat reum vita haud accusatio. Cic.  Let us satisfy our own conscience, and not trouble ourselves with Fame, be it never so ill, it is to be despised, so we deserve well. Let us not care so much what these Dog-toothed Critics, Addertongued Satarists, and Parasitical Clawbacks, can say of us here, as what God will say unto us in the word to come hereafter; for it is our belief in God, not the world's belief on us, shall save us; neither 
* Duo sunt uccessaria, conscientia & f●ma, conscienti● propter te, fama propter alium. Isocr.  needest thou care much for any enemy in this world, so long as thou hast thy inward conscience for thy friend.  
Saint 
* Lib. de Bap. cout. Donat. c. 10.  Augustine when he was accused of Petilian to be a Manichee, (speaking from the information of other men.) I say (saith Augustine) I am no Manichee, speaking of mine own knowledge, Eligite cui credatis, choose whether of the two you will believe. And indeed being thoroughly acquainted with thyself, what needest thou ask any other man what thou art? Male de te loquuntur, sed mali, non de te loquuntur, sed de se: Art thou backbited? rejoice if guiltless; if guilty, amend.  

* Pulchrum est laudari, sed à viro laud. ibili. Sen.  It is only worthy of praise, to be commended by the praiseworthy; and the definition of reputation is to be valued by men of repute. For, Non est speciosa laus in ore peccati; (saith Theophilact) and this was the reason why Christ rebuked the unclean spirit, when he proclaimed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy one of God, quasi nolens ab immundo ore commendari, as unwilling to have his fame fly in so stinking an air as his breath.  
Quis laudatur verius quam cui maledicitur à malo viro? It is better to be envied then pitied; pity proceeding out of a cold charity, towards the miserable; 
* Inuidia virtutis comes.  envy out of a corruption of quality against the virtuous. 
* Contemptum stulti contemnere Dyndi me laus est, Contemni à stulio dedecus esse nolo Fitsg. Epig.  Every man ought to rejoice in his innocency, and to solace himself in his own perfections; for it is as beastlike not to know his proper value at all, as it is devilish to know it too much.  
Humble pride is a proud humility, and such as exercise it with innocency rather than curiosity, do but show the difference between a noble and generous, and a basely-fantastical nature: Whereby then should a man be persuaded that he is an embracer of virtue more than in that he is prosecuted by the restless venom of the envious? 
* Conscia mens recti fame mendatia ridet.  Let us remember that an innocent honest man can no way be dishonoured. For as Envy is the shadow of Virtue, so when virtue shall come to that perfection as to reveal itself to the world, then like the vertical Sun it abateth all shadows, which the low-creeping objections of flattering Detraction can stir.  
Innocence, to God is the sweetest Incense, and a conscience without guile, is a sacrifice of the sweetest savour, and the first thing thou must take unto thee for a buckler.  
The second is Patience, which consisteth in 
* Ars prima est regni posse invidiam pati. Sen.  bearing unevitable calumnies courageously, and with a high crest. Varro was wont to say of an ill wife, that either a man must endure her, or rid himself of her. Do thou the same here, tolerating what cannot be taken away: what said I? thou shouldest bear them? nay rather despise them. 
* Non sumit, aut ponit secures, arbitrio popularis aurae.  For a generous and heroic spirit fears not the adulterate censure of a senseless multitude, nor doth he care how preposterously the vulgar comment upon his proceed, let them construe his meaning as they will, whether they take it with the right hand, or the left, he is still the same.  
I, I, 
* Nobile vincendi genus est patientia, vincit Qui patitur, si vis vincere, disce pati.  these are the safest weapons against Calumny, not those which the vulgar fight withal, Memory and Revenge. As in travelling, if a Dog or a Horse dash thee, thou art nothing moved at him, nor strive to do the like to him, but rather rub it off; so should we do here, accounting of them as of Curs & jades, whose injuries proceed not from judgement but from froward passion, or else out of some parasitical humour, to flatter other men hereby 
* Vnusquisque ad quaestum suum callidus. Plaut.  for their own occasion. It is no disgrace to the Sun, though Bats and Owls cannot endure it. If an Ass could laugh, he would laugh at any that could not eat thistles: and therefore if any of these Asses of our age shall spurn at thee, 
* Non ego ventosae plebis suffragia venor. Hor.  I would never stand to kick at him again, but I would care as little for his censure as his company.  
But thou wilt reply, that the mere colour and appearance of infamy is to be feared. If thou be guilty fear it; if not, why fearest thou? Apply it not to thyself and all is well. Diogenes was wont to say, when the people mocked him; They deride me, yet I am not derided: Contumelies not regarded, vanish of themselves into oblivion; but repined at, argue a guilty conscience. The best answer to their slanders, is to answer nothing, as if the adversary were rather to be contemptuously pitied then reckoned of.  
Marcus Cato having received a blow from one, and the party coming afterward to give him satisfaction, and to entreat pardon, he sent him away only with this answer; 
* Non memini me percussum.  I assure thee I remember no such matter: He thought it better, non agnoscere, quam ignoscere, not to acknowledge, then forgive. And when Lentulus had spit in his face as he was pleading, he wiped it off, and said; 
* Dicam eos falli qui te negant habere os.  He would maintain such were deceived as did deny that Lentulus had a mouth. Socrates received a blow upon the head, and said no more, but that it was great pity men did not know when they should need a helmet. 
* Malum non est quod non sentitur. Sen.  They found no fault with these indignities because they did not feel them; for he that is throughly settled and composed in himself, moves in so high an orb, and so far a distance from the earthy bosom of malicious and ill-disposed men, that their unsavoury belchings and exhalations cannot possibly annoy him: neither can the backbiting and slandering of any mercinary-base-minded Flatterer appall him, because he hath innocence and patience for bucklers to defend him.  
To conclude this point; 
* Neminem nec accusaveris, nec laudaveris cito.  If thou desirest to be well spoken of, then learn to speak well of others: and when thou hast learned to speak well, then learn likewise to do well, so shalt thou be sure to get a good name. Be not long tongued thyself, and ready to blaze abroad the infirmities and slips of others. judge 
* 1. Cor 4.5.  nothing (saith the Apostle) before the time, when the Lord will lighten things that are hid in darkness. 
* Rom. 2 3.  He is made subject hereby to God's judgement that judgeth another man. And therefore, whilst we are in the way (saith Aug.) let us bear one another's burden, that we may rest together at our journey's end.  
Lastly, 
* Nom non solum ille reus est, qui falsum de alio profert, sed & is qui cuò aurem criminibus praebet. Bern. de Consid.  stop thine ears against these fawning Parasites, and against all slanderous tales whatsoever that are against thy neighbour's credit: For, 
* Aures claudendae sunt adulatoribus. Sen. ad Lucil. epist. 53.  the Slanderer is as the Thief; he that hearkens to him, as the Receiver; if there were no receiver there would be no thief. Men would not so burden then themselves with the coals of contumely, if they had no where to unload them: and therefore not I, but the Lord saith; 
Exod. 23.1.  Thou shalt not receive a false tale: It is engrafted in the dispositions of many men, not only to give open, but credulous ear to all whispering reports, and the more willingly, if they treat of any wrong done, or to be done: but he offends not only that utters calumnies, but he that hears them with approbation: and 
* Detrabere, aut detrabentem audire, quid horum fit damnabilius non facile dixerim. Bern. de Considerate.  whosoever presently gives credit to the flatterer's accusation, it is to be feared, that he is either wicked himself, or very childish in discretion.  
I know well they will insinuate, and fawn upon thee, making a show of love in their countenance; but believe me they 
* Habet suum venenum blanda oratio. Sen.  are Asps & Vipers which blow in their poison through soft deceitful kisses, and they will speak as ill, nay worse of thee to an other man for their own advantage, and therefore, though they speak favourably believe them not.  
Thus I will leave the Agent in his wickedness, and come to speak of the Patient's weakness; for as there is iniquity in the one, so there is infirmity in the other: as there is subtlety in the flattering deceiver, so there is great simplicity in the credulous believer: and were there not indeed so many Fools in this kind, there would not be so many flatterers in the other kind: and therefore one compares these flatterers unto Wolves; for as they by tickling and stroking of Asses do use to devour them, so my Parasite (this Wolf in a Lamb's skin) if he can meet with such an Ass as will believe him, he will claw him, to pray upon him, and tickle him in the ear till he tickles him to death.  
There is a monstrous fable in the 
* Alcor. lib. 4.  Alcoron, that the earth is placed upon the sharp end of an Ox's horn, the weakness whereof is the cause of earthquakes: Though that be a tale, yet this is 
* Experientia docet, & nocet.  most true, that he that fixeth his estate on a flatterers sharp (or rather smooth) tongue, will put an earthquake into it, and 
* Pro. 26.28.  soon run to ruin.  
I cannot more fitly resemble a Flatterer, then unto a Fowler, and the credulous man unto a foolish bird called a Dotterel, for I have seen both of them caught, and both after one manner. For first, the Fowler after he hath pitched his nets, with hands and knees he creeps upon the ground to drive them (having still an eye unto his game) 
* Omnes blandetores obsequosi, s●ruiles, & humiles sunt. Arist. Eth. lib. 4.  so doth the flatterer, cap, and cringe, and crouch down to the very ground (having still an eye unto his own profi●). Again, I have observed, that in driving them, as the Dotterel (making a stand) stretcheth forth a wing, that then the Fowler stretcheth forth an arm; if both her wings, than he both his arms: and if she stretch forth her wing upon her leg, in like manner does my Dotterel-catcher his arm upon his leg, and all to drive this poor innocent bird into his nets by his cunning and guileful imitation. For the flatterer's art is nothing else indeed, but a delightful cozenage, and like the reflection of a lookingglass, he imitates any action that you use, till at last he makes thee a very Dotterel. For what's a Spider's web but a net for a fly? and a flattering tongue, but a trap for a fool? Witness Solomon, who says, that 
* Pro. 14.15.  A fool will believe every thing that is told him.  
I will not abuse your patience in discoursing too much upon the Patient, lest speaking too much of his weakness, I bring mine own in question, only give me leave to strengthen him with some few Cautions that are needful for him: for I am of the Patient's side, 
Vereor ne de me narratur Fabula  whilst the Agent tickles him on both sides; for either he praiseth him more than he deserves, or else promiseth him more than ever he means to perform 

Take heed therefore  
of his Praises,  
of his Promises.    
First, the flatterer's tongue walks always in one track of unjust praises, and knows no more how to discommend then to speak true: and therefore 
* Aug. sup. Psal.  Augustine hath defined flattery to be Fallaci laude seductio: A seducing by a deceitful praise, commending him to be liberal, which is either vainly prodigal, or extremely covetous; telling another that he is humble and familiar, when he is base and degenerous; and praising another for ordering himself well, in all things, when he doth palpably amiss in many things. For what is flattery but 
* Tho. Secunda secunda quaest. 95 art. 1.  Excessus delectandi alios verbis vel factis? An excess in pleasing both in words and actions, to the end that they may wind themselves into the familiarity of those, 
* Pessimum veri affectus & iudicit venenum sua cnique utilitas. Tac. hist. lib 2.  out of whom they mean to make a commodity unto themselves?  
If he be an ordinary Flatterer, he will have certain common attributes, which may serve every man; If he be a cunning Flatterer, he will follow the Arch-Flatterer, which is a man's self; and wherein a man thinketh best of himself, therein the Flatterer will uphold him most. But if he be an impudent Flatterer, look wherein a man is conscious to himself that he is most defective, and is most out of countenance with all in himself, 
* Dixit Anaxagoras atram esse nivem, gravis author: Haec aetas multos vidit Anaxagoras. Owen epig.  that will the Flatterer entitle him to perforce.  
His purpose is, 
* Bern. sup. Cant. ser. 66.  Virtutem non colere, sed vitia colorare: not to embrace virtue with a good intention, but to paint over vice with a fair complexion. For there is no vice which hath not from him his colour, his allurement: and his best service is, either to further guiltiness, or to sinother it. Especially 
* Laudavit niveas corui vulpecula pennas; Hei mihi quod vulpessecula nostra serant. Owen epig.  there is no action of greatness, that passeth without the Flatterers artificial commendation. For doth his Great-one means to catch the people in his cap, and make courtesy entrap their simple understandings? He avows him to be humility itself. Doth pride and self-opinion make him look big? He carries himself like a Prince, to whose place it belongeth not to lose of his height by declining to familiarity. Doth he spend? He reckons not his own estate, so he may supply the wants of others. Doth he save? 'tis nobly done not to undo his posterity. Love's he wars? Magnanimity and fortitude shines in him. Is it peace? No Commonwealths-men are so worthy as the preservers of peace. In a word, doth he what he will, he doth virtuously. Let him get prosperity and get it how he can, he shall not want virtue: for 
* Sen. Trag. Her. sur. Act. 2. Se. 1.  Prosperum ac foelix scelus virtus vocatur: Let the Flatterer alone for multiplying thy praises, so that thou wilt divide to him thy goods. Hic laudes numerat, dum ille laudes munerat: but though he speaketh favourably believe him not. Simonides compares these kind of men to Cooks, who do sweeten with sauces those kind of meats which of themselves be bitter and sharp. Even so these Flatterers, verbis coquinarijs (that I may use the proverb) do sooth us in those things 
* Sape flagellatur in cord proprio qui laudatur in ore alieno.  which indeed ought to be rebuked and reproved; and with their well cooked and dressed words, do (as it were) 
* Sunt nonnulli qui dum malefacta hominum laudibus efferunt, augent quae increpare debuerant. Greg. lib. 18. part. 4 cap. 7. moral. di. 46.  make us to have so good an opinion of ourselves, that we account those things to be virtues in us, which indeed are vices, and worthy of much reproof.  

* Plin. hist. lib. 8. cap. 17.  It is reported, that all beasts are wonderfully delighted with the sent of the breath of the Panther, (a beast fierce and cruel by nature) but that they are else affrighted with the sternness of his looks. For which cause the Panther, when he hunts his prey (hiding his grim visage) with the sweetness of his breath allures the other beasts unto him, who being come within his reach, he rends, and cruelly doth delaniate them.  

* Laudare aliquem de quo non est laudandus, vel plus quam est lau. dandus, vel non eo sine quo fieri debet, peccatum est: Alex. secunda secundae. Tract. de Adulat.  Even so these Patrons and Minions of false pleasures (the Flatterers) that they may pray upon the credulity of these abused Great-ones, imitate the Panthars, extenuating and (as much as in them lies) hiding the grossness, the ugliness, and the deformity of those follies they persuade unto; and with a false gloss, varnishing and setting out the paradise of uncontrolled pleasures, to the ruin oft times of the informed, and glory of their own impiety. 
* Exod. 10.19.  O that some strong west wind would rid our land of these Locusts. It is a fearful and fanatical blindness for a man to carry his eyes in a box, like Plut●rchs 
* Lamiaes domi caecae, foris oculatae. Plut.  Lamiaes, and only look into himself by the eyes of his Parasites, as if he desired to read the 
* Intus teipsum considera, non qualis sis aliis credas. Sen. ad Lucilili. epist. 81  Catalogue of his own good parts through the Spectacles of flattery, which makes the least letter of a great show, and sometimes a cipher to be mistaken for a figure. The Sycophants language is a false-glasse, & represents thy conscience white, when thou mayst change beauty with the Moor, and not lose by the bargain.  

* Hieron. ad Demitriaden.  O what a happy man is he that neither flattereth, nor is flattered; deceives, nor is deceived: that neither doth hure, nor receives hurt. 
* Cavendum est ne assentatoribus patefaciamus aures, nec adulari nos sinamus, quo falli facile est, tales enim nos esse putamus ut iure laudemur. Cic in Laelio.  Happy indeed shall we be if we understand this, more happy if we repel it, most happy if we be of S. Augustine's mind, 
* Bonum est laudari, sed praestantius est esse laudabilem. Sen. lib. de moribus.  not to think those happiest who have most praises, but those who deserve those praises. And therefore when these Parasites praise thee, think it is but to prey upon thee, and Though they speak favourably believe them not.  
Secondly, as thou art to take heed of their Praises, so thou art to beware of their Promises. For as there are Parasites that will praise thee more than thou deservest, for their own commodity; so there are Flatterers that will promise thee more than they mean to perform, partly to make use of thee, and partly for their own vainglory.  
These are they that receive and entertain their Favourites and followers, with kind gestures, and good language only, 
* Promissis diues quilibet esse potest. Ouid.  unmeasurable in promises, but sparing in ministering to their wants: whom I may fitly compare to 
* Verba promittentium Cupressis smilia, quae sublimes cum fiat & pulchrae, fructum non habeant. Plut Apop.  some fruits, which by a luscious smell, and delightful colours, invite a man to eat, but prove unsavoury and distasteful.  
These are they that will use men as they do their Water-Spaniels, to fetch and bring, and for your labour, they spit in your mouths, and make you their mocking stock behind your backs.  
These are your frothy,- barmy-headed,- superficial,- glozing Gulls, that 
* Priusquam promittas delibera, & cum promisseris facias, ut ne quis merito tuo te oderit. Stob. de Mor.  put more confidence in their words, than meaning; and more to the pronunciation, than their words.  
These are they that are the reflection of higher substances, whose sugar-candied promises, and fustian protestations bring more petitioners to their doors in the Vacation, than you shall find of Clients at a Lawyers in the Termtime.  
These are your under-spheares that follow the motion of their Primum mobile, whose greatest glory is to have grace and favour with the higher Powers, when in the mean time they have little or no grace in themselves, and 
* Cum tot populis in aula stipatus eas, in tot populis vix una fides. Sen. Her. Fur.  have less will (if power) to show any favour to those that rely upon them. Though they speak favourably, believe them not.  
When the Dovil promised Christ the kingdoms of the world, and the glory of them, it was more than he meant our Saviour, or at least more than he could perform, for these were not in his power; Now because in all things we must be as unlike the Devil as may be (lest he challenge us for his own) thence we may learn (
* Mr. Perkins in Mat 4.  saith a reverend Divine) to be wary and watchful to our promises, that therein we be not like unto Satan, 
* Ncmo fere credig nisi ei quem fidelem putat. Perditissimi est igitur lominis fallere eum, qui laesus non esset, nisicredidisset. Cic. pro Ros.  promising that which we never mean to perform, or never can perform, though we meant it.  
What a devil then do these men meant to choke a man with such promises as they have neither power nor will to perform?  

* In doom Principum nomen tatum amicitiae inane i●ritumque permanet. Plini Pan.  I cannot more fitly compare the friendship of these Courtholy-water-squirts to any thing then to those Apothecary drugs which are hot in the mouth, and cold in the operation: for it 
* Nulla fides pietasque viris qui castra sequuntur, Venalesque manus. Lucan.  is quick to promise, and slow to perform; receiving substance, but returning smoke; at fumo pereat qui vendit eundem. Homer writing of Ulysses, saith, that whatsoever he spoke proceeded from his heart; this will never be justly affirmed of these in after ages. Large promises in him that hath neither power nor will to perform, are figures of cruelty, and better it were for a man at first to be denied, then at last deceived. 
* Turpe erit in miseris veteri tibi rebus amico Auxilium nulla parte tulisse tuum. Ouid. Pont. 2.  The property of a true friend is to perform more than he promiseth, (of these we may find some:) but the condition of a dissembler, is to promise more than he means to perform, (of these we may daily light upon too many.)  
* Mart Epig. lib 2. Epig. 25.  
Das nunquam, semper promittis Galla roganti,  
Si semper fallis, iam rogo, Galla nega.  

* In Caranensi Hispaniae agro, fons est aurci colour is omnes oftendens pisces, nil extra illam aqud cateris differentes. Plin. nat. hist. lib. 2. cap. 103.  In the Country Carinensis (of Spain) there is a River that shows all the fish in it to be like gold, but take them into thy hand, and they appear in their natural kind and colour: And what of that? I will apply nothing but that may imply something. For let a man fish for preferment (without a golden hook) here upon our English shore, and some vainglorious gull as thou mayst take in hand, will glister in his promises, as in his garments, but bring him to the touch, he is but dross: thou shalt find that all is not gold that glistereth; no, no, his words are froth, and his heart as hollow as his head is shallow: Though he speaketh favourably, believe him not.  
Autigonus was called Doso, 
Plutarch.  because he used to promise much and perform little, (like him that promised centum cues, and brought but centum ova,) I will not call any of your muskie-Courtiers Doso, though some of them do so: 
* Plus tibi pollicitis praestandum, non minus, unde una data est bomins lingua, manusque duae. At tu nil praestas, promittis plurima, tanquam Mare duae linguae sint tibi, nulla manus. Owen. Epig.  they are Giants in their words, and Dwarves in their deeds, they have masculine promises, and feminine performances; their tongues are as supple as their hams, they soothe all in speech, yet seldom speak in forth, their hearts are many Regions from their tongues. Though they speak favourably, believe them not.  
They have quite forgot their Grammar rules, that to promise and to pay are joined together, because that 
* Omne promisum cadit in debitum.  Promise is a debt that must be paid; but it 
* Prom. Pol. sed denique non Sol. Rom 13.8.  may be they love to pay no debts. If some had known it sooner, I know whose debts might have been paid the better. O we nothing but love, (saith the Apostle.) Allow this: but if these pay it, it is in cracked coin, not currant in God's Exchequer. For, their Love is Dissimulation, and their Charity (not cold) but dead. If Promises be Debts, these Undertakers are such bankrupts (though not of wealth, yet of honesty) 
* Si bene quid facias, facias citò, nam cito factum Gratum erit, ingratum gratia tarda facit.  that they will never pay, though you give them time till Dooms day. If thou seest them, trust to thyself, nay rather in God: for, he 
* Ecclus. 32.24.  that trusteth in him shall far never the worse: but if thou trust to these, it is ten to one thou shalt far never the better: And therefore though they speak favourably believe them not.  
More is procested now then in former times, but less done. It is wittily 
* Non temperare manus à pectore & ore, est animi signum valdè impotentis adeoque eius, quimbil minus sentit quam quod videri vult. Tacit.  observed that the old manner of saluting was, to take and shake one another by the hand, now we lock arms and join breasts, but not hearts. The old handful was better than this new armful. The Romans usually painted Friendship with her hand on her heart: as if she promised to send no Messenger out of the gate of her lips, but him that goes on the heart's errand. Now we have studied both textures of words, and pretextures of manners to shroud dishonesty. 
* Video blandas consalutationes, amicos complexus, bilares compotationes, cataraque officia humanitatis, ac orem indignam, ficta, fucata, omnia. Erasm.  How common a thing is it to see one man embrace another with such friendly compliments, as though they were knit in the insoluble knot of perfect Friendship, and yet alas how fare from meaning well one to another?  
How swift 
* Cras do non bodiè, sic nego quotidiè.  are some men with golden words to promise, and how slack to perform?  
How easy to have a friend in words, and how hard to find one in deeds?  
For you shall have some that by a special kind of mouth-glew will cleave readily to all acquaintance, and at the first dash (after the saluting of the shadow of your shoestrings) will engage himself to do you any friendly office that lies in the uttermost compass of his power. But take heed how any time thou trustest one that is too general, for he can never be at any time particular. Common courtesy is no courtesy, and 
* Amicus omnium, amicus nullorum. Cic. de Am.  he that is kind to all, is commonly kind to none. He love's us best, that does for us most; but he that speaketh much more than he thinketh, performeth always much less than he speaketh: so he shows himself to be such as he would be, he cares not though he be not such as he should be. Trust him not any way till thou hast tried him every way: his affection is a fiction, Though he speaketh favourably, believe him not.  
Thus with as many good wishes to the Patient as to myself (wishing him hereafter to take better heed of the Agents flattering praises, and his fustian promises) I kindly take my leave of him till the next time I meet with him, which will not be long, for I know I shall have occasion to speak with him again in handling of the next thing which is to be spoken of in order, which is the Malady, Credulity.  
The world is but a wild Forest of fools, and the Credulous man is one of them, and the Flatterer is his shadow. They say that he that will pass quietly through a Commonwealth, must avoid the Fool, and take heed of the Knave; but there is a great deal of more danger in the Knave then in the Fool, for 
* Credulitas error magis est quam culpa, & quidem in optimi cuiusque mentem irrepit ficillimè. Cic. ep. 10  Credulity is rather a fault then an offence, for it hurteth no man but itself: But in this deceit is both the offence in promising the Credulous more than he means to perform, (for so he doth what he should not:) and the fault in failing of what he promised (for so he doth not what he should.) The masterpiece of this Art is, to draw on the Credulous by performance of small things, that he may the more finely fetch him over in the greater (as Fabius 
* Liu. anal. lib. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Maximus told Scipio preparing for Africa concerning Cyphax: Fraus fidem in parvis sibi perstruit, ut cum operaepretium sit, cum magua mercede fallat) The only remedy against such Crasts-masters is this, not 
* Paucis credendum, nec nisi ijs quorum longo usu cognita tibi fides. Cic. ad Frat  to trust, for he that trusteth not can hardly be deceived, and therefore Though he speaketh favourably believe him him.  
Let thus much (or rather this little) suffice to have spoken of the Malady: and for this Brevity I will make thee some amends in applying of the Remedy. Believe him not. Though he speaketh favourably believe him not.  
It seems Virtue had once the Empire of the world, for antiquity shows many coins of her stamp; and even this age so fears her power as every one will wear her livery, though few do her service. Seem are now sought, Being's thought superfluous. The labour of most men now a days, is not to obtain Truths but Opinions warrant. It is a thing therefore very difficult to find out the humours of men, because so many dissemble their dispositions. This 
* Annosa vulpes non capitur laqueo.  business requires a crafty and experienced wit, for deceit is never so soon discovered as by the deceitful: whereas Credulity and too candid a construction of another's outward show is a 
* Seni dire verba difficile. Ter. Fallicur ex faci●i quicaret arte doli. Ouid.  mere sickness in the judgement, and weakness in the understanding, and the only disadvantage to an honest heart. For as the Orator saith,  quisque est vir optimus, it a difficillime esse alios improbos suspicatur, because he wils no man ill, therefore he 
* Innocens bominum genus, est meximè obnoxium violantiae. Errat qui istorum, qui occurrunt, vultibus credit.  thinks that he hath no man's ill will: But the handmaid of Wisdom is Slow-beleefe. For there be some that seem the very images of sanctity, lowly, courteous, modest, humble, their eyes fixed on their graves, their hair shorter than their eyebrows, as though they were mirrors of Religion and Piety, and yet have nothing within but artificial knavery, fraud, deceit, and hypocrisy. The 
* In verbis ne nimium mibi pruri, ad ficta abi. Lip. pol. lib. 1.  best discoverer of men's minds are their actions, the best director of action is counsel, and the best trial of counsel is experience. For moral Honesty (like Christian Piety) consists not in verbal profession and protestation, but in actual practice void of all corruption, and spotless.  
First therefore, he that will not be deceined by those that make Religion the cloak of their ambition 
* De fide cuiusque magis oculis qua auribus credendum. Ruffin.  must not listen after their words, but look into their actions, lest his ears that tickle with some pleasing report, do afterward tingle with the smart of the blow. For, as Alexander said to Antipater, that outwardly he did wear a white garment, but it was lined with purple: So, the 
* Nescis quale tega: splendida vita malum.  holiest men in show, prove often the hollowest men in heart; for there are some, that with an external show of chirping piety will mask their damnable dealing. But take heed of them. These 
* Foris vultu applaudunt virginco, intus Scorpionis pugnunt aculio. Alan. de Complanct. nat.  Harpies have virgins faces, but Praetors talons. Though they speak favourably believe them not.  
I can neither give nor receive better Caution then S. Ambrose his counsel and admonition; 
* Ambrose.  Neque adulantes nos, nec adulandos cuiquam exhibere, alterum enim calliditatis 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 seeing Flatterers are so smooth and false a kind of people to deceive and entrap us, 
* Nam multi more atque exemplo isto viwnt, quos cum censeas esse amicos reperiuntur falsi falsimoniis, lingua factiosi, inertes opera, sublesta Fide. Plaut.  let us be very careful again in the choice of our company, our friends, and our councillors; and let us 
* Deligas quem diligas.  choose such as are timentes Deum, & veritatem amantes, fearers of God, and lovers of the truth: such as do desire to please their friends, that they may be thereby profited and not hurt: such as with the Apostle had 
* Gal. 1, 10.  rather please God then men. And seeing it is hard to find such an one, let us follow the counsel of the Wiseman, Amici tibi sint multi, Consiliarius autem unus: 
* Auxilio multi, consilio mihi erint pauci. Sen.  Though our friends be many, yet let our councillors be few. Be at peace with many, nevertheless have but one councillor of a thousand, Ecclus 6.6.  
A man 
* Metellus aliquid militiae interogatus, si inquit tunicam arcani mihi consciam scirem in ignem abijcerem. Plut, de Grac.  may keep a corner of his mind from his friend, and it be but to witness to himself, that it is not upon facility, but upon true use of friendship that he imparteth himself.  
It is not fitting that things determined should be communicated but to those without whom they cannot be effected.  
The tongue of a fool carves a piece of his heart to every man that sits next him: but prying policy says, 
* Eximia est virtus praestare silentia rebus; Et contrà, granis est culpa tacenda loqui. Ouid.  It is fare safer to know what a man speaks, that to speak what he knows. There is no better Philosophy then for a man to learn silence. And as it is good to forbear to talk of things needless to be spoken, so it is much better to conceal things dangerous to be told: for he that reveals a secret maketh himself a prisoner, and how canst thou trust a man with that thou canst not keep thyself? But open not thy heart to enery man, lest he requite thee with a shrewd turn. Eccles. 8.19. 
*  vitrum quia pellucidum est, nihil colat, ita quidam nihil tegere, nihil dissimulare norunt; quicquid in animo est, id protinus omnibus palam est. Stob. de Prud.  Yet there are some that are never well but when they are unpacking their bosoms with words, and whispering their thoughts in the ears of their reputed friends: and at length through the perfidiousness of some false brother they are brought either to dye shameful deaths, or live the like lives. O do not God so great dishonour, as to demi-deifie a flatterer in making him privy to thy heart and thoughts. For, There is a friend (
* Eccl. 6 9  saith the Son of Syrach) who being turned to enmity and strife, will discover thy reproach. 
* In minimis rebus qui deficit, ille putatur In magnis nullam velle tenere fidem.  Prove him therefore first, and be not hasty to credit him, Ecclus 6.7. And though he speaketh favourably believe him not.  

* Ecclus. 6.15.  Nothing doth connteruaile a faithful friend (saith the Wiseman) 
* Amicus magis necessarius quam aqua & ignis. Sen.  and his excellency is unualuable. And therefore a young Soldier having won the Race, Cyrus asked him if he would change his horse for a Kingdom. No surely my Liege (quoth he) yet would I willingly forgoc him to gain a true friend, could I tell where to find him. 
* Faelix amicus cui vel unus contigit.  For indeed (as the Son of Syrach saith) He that hath found such a one hath found a treasure, Eccles. 6.14.  
And ancient Menander accounted him happy, that had but met the shadow of a true friend. I mean 
* Cui tuam rem cum credideris, sine emni cura dormias.  such a friend whose bosom is a closet, where one may safely lay up his complaints, his doubts, his cares, and secrets, and look how he leaves them, a man may be sure to find them. No, no, 
* Vbi amici, ibi opes; & ubi opes, ibi amici.  Friendship was wont to extend usque ad arras, but now it extends usque ad crumenas, every 
* Turpe quidem dictu, sed si modo vera fatemur, Vulgus amicitias utilitate probat. Ouid. 〈…〉  man almost measuring every thing by the rule of his own profit. But (although thou oughtest to give greatest credit in cases of greatest weight to the counsel of those whose wisdom and experience have formerly approved their service, yet) 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. Consul non quaesuavissim a. sed qua optima. Laert in Solon  such as advice, either to soothe thy humour, or for their own particular advantage, may well be heard, but ought not to be trusted. And therefore Though these speak favourably believe them not.  
Plain dealing is dead, and what we most lament died without issue. 
* Improbitas tanti, probitas tam denique parui Penditur, ut probrum paene sit esse probum. Owen Epig.  The name of an honest man is grown odious, and the reputation to be such is a clog to a man's rising. For albeit men's eyes be dazzled with the splendour of virtue, and cannot choose but admire her beauty, yet have they no power to follow her: many are content to woo her, but few to wed her: and 
* Virtus laudatur & alget.  many will be ready to praise her, that will let her starve for cold before they will take her in and warm her by their fire.  
In times past, he that learned the seven 
* Gram. loquitur. Dia. vera docet. Rhet. verba colorat. Mu. canit. Ar. numerat. Geo. ponderat. As. colit astra.  liberal Arts, as Grammar, the key of knowledge; Logic, the rule or reason; Rhetoric, the mother of Eloquence; Music, the sweet recreation of wearied minds; Astronomy, the secret knowledge of Nature, and course of the heavens; Arithmetic, the Art of Numbering; and Geometry, to work by rule, compass, weight and measure; he had obtained and gotten even a world of wealth and treasure. But in these wretched days, he that knows not the eight liberal Science, called 
*— vivere nescit,  benè vulgut ait, qui nescit dissimulare. Paling.  Ars adulands, knows not how to live.  
While Homer was living, he was little regarded, but being dead, Alexander the Great made great report of him. And so it fareth here, wise men are not wanted till they are lodged in their graves; but in the mean time 
* Res humanas ordine nullo fortuna regit, spargitque manu munera caeca etc. Sen.  the detestable crew of fools, flatterers and parasites, receives the largest gifts at blind Fortunes hands, for nowadays whilst wise men beat the bush, fools catch the birds; and while valiant men crack the nuts, cowards eat the kernels.  
This foole-catching trade, (the Art of flattery) may be called indeed Scientia liberalissima, not that it containeth any liberality of virtue, or honest knowledge; but because benefits are so liberally contributed unto it (as daily experience showeth) for as one said, that now adays, one cluster of Law is worth a whole 
* jurisprudentes prudentes iure vocantur. Tam benè cum sludeant provide antque sibi. Owen epig.  vintage of Divinity; so may I say, (as I daily see) that some of Will Summer Kindred can get more in one year with fooling, than some honest painful Student can get all his life time with plain dealing. O how I suffer when I see so many men fall from virtue, and addict themselves to this filthy trade of flattery, whereby both Noblemen, Gentlemen, and good natured men are abused; and fools, flatterers, dissemblers and jesters nuzzled in impudence, and nourished by petty thievery, like the wasp that liveth upon the labour of the painful Bee.  
For you shall have a stigmatical Thraso, Fexpopuli, the scum and dregs of the people, that hath neither wit nor honesty, no nor any commendable quality, as means to insinuate into favour, but garrulous prattling unworthy chaste ears, yet shall he want no countenance (no nor maintenance) if so be he can but this Art of Flattery, to feed the flame of wickedness with the fuel of sinful foppery.  
Though a man were an Ocean of learning, as Plutarch is called; or if a man were so full as Pliny, whose works are instar mille voluminum: if a man were a treasurehouse of letters, as Picus Mirandula writes of Hermolaus Barbarus; 
Tom. 9 fol. 338. Epist. 84.  as Erasmus of Bishop Tonstal, a world of learning; mundus eruditionis, abounding with skill in all arts, Theorical and Practical, real and rational, active, and factive; yet let him 
* Cura quid expediat prior est, quam quid sit honestum.  study and practise this eighth liberal Science, and he shall find it more liberal unto him then all the rest; for the professors hereof are grown so familiar with the superior sort, that they bring to pass even what they list.  
The flatterer was never yet ashamed to show his face, yet in former ages, palpably to flatter was accounted but the profession of a knave: but now, vainglory doth so sway amongst us, that he that wants a knave to flatter him, can play the fool and flatter himself. It is not worthy (now adays) to be called a feast, where there is not a jester and a Parasite to cheer up the guests, the one to rail and slander, the other to smooth and flatter: for as the body must be balanced with excess, so the mind must be recreated with slavish delights. There you shall have one avow a villainy, an other will swear to it, a third will defend it, and all the rest will laugh at it; and he that can flatter it and fool it the finest shall be the most applauded, and the best rewarded. Thus shall vice be animated and borne out, be it never so brutish and uncivil, and be hug'd in the bosom of charity, 
* Stulti fortunati miseros contemnunt.  when a man honest, if poor, shall be scarce known of his neighbours, much less have any measurable allowance, 
* Phaleris ornantur aselli dephalerantur equi.  for vice rides on horseback when virtue goes on foot.  

* At melius est pro verita●e pati supplicium, quam pro adulatione beneficium. Aug. ad Casulanum. 11 q. 3.  Hence it is so many dangers arise when the meed of virtue is ingratitude, and so many good wits injured in the justice of their merit, gulled by Scycophants and Flatterers, are not only hereby distracted in their studies, and dismayed to proceed; but which is worst, so great discontentment bred, that they often prove disloyal, revolt from obedience, and either fall into dishonest shifts at home, or bad achievements abroad, thrusting their weapons into the bowels of their mothers, either by open practices, or secret conspiracies.  
I should but jade your patience to recite the several practices of this flattering flock, for there belongs unto their art, glozing, cogging, doubling, dissimulation, jesting and railing, with more tricks than ever Baboon or Monkey showed for money. These are they that can spin themselves silken suits (ex assentando) on the voluble wheel of their pleasing tongues. These are they that with their detestable practice of flattery, withdraw men from the study of virtue; these are they that lie at receipt for the fruits of other men's deserts; these are they that make some to fall upon Sylla, some upon Charybdis, whose Sirens songs yield such dainty and delicate tunes to the ears of ambitious & vainglorious people, that while they seem to swim in the flood of fortune, they sink in the stinking puddle of folly. O that we could think that when these beasts skip and play above their wont, that there is some tempest a coming. 
* Adulatio, mel vene tatum, & venenum mellitum.  Fellow thou the example of Ulysses for the avoiding of these their 
* Nos adpatriam festinantes, mortiseros Syrenum cantus surda aure transire debemus. Hieron. in Epist.  sweet venomous enchantments, stop thine ears against their magical incantations, if thou must needs hear them, yet do not trust them, for they will draw thee upon the rock of danger, from that Rock which is thy Saviour: Though they speak favourably believe them not.  
As Diogenes said, that, Of all wild beasts a slanderer; of all tame beasts a flatterer was the worst: So may I say, that although all Flatterers be odious & dangerous, yet the 
* Fallerete nullus vult, qui tibi dura minatur: Sed potius caveas, turbidus ille monet. Fallimur à placidis vobis vultuque sereno: Cum sap●do capimus saepe vene a cibo Mancinus. Ecclus. 12.2.  Creeper is the worst. The first and most pernicious that ever was, was a Creeper, and beguiled the woman, who thought that such a crawler could not have such craft, as afterwards she found he had: but though he humbleth himself and go crouching, yet take good heed and beware of him (saith the Son of Sirach, 
* Tranquillas etiam n●ufragus horret aquas. Ouid. ) for though his ward be low, yet he aims high, and hits those soon who lie highest. Though he speak favourably believe him not.  

* Nuda est veritas, nec quarit angulos. Adag.  The beauty of Truth is in her nakedness, and therefore she seeks no corners to hide it: but Falsehood is ugly, if stripped bare; and therefore (
* Non aeque nocet his qui sese odisse fatetur, Atque hic qui purum fingit amorem. Occulta subdolus arte necet. Ecclus. 6.13.  like ill complexions) she borroweth colours to cover her deformity: and therefore Diogenes calls it Lethale mulsum, poison in a cup of gold; a beautiful whore, fair without and foul within; a monster ugly to behold, if it might be seen, and very dangerous to trust, if it might be known: and therefore (saith the wise man) Separate thyself from thine enemies, and take heed of thy friends. For this world is a Theatre, wherein nothing is represented unto us but in a personate fashion: 
* Vterumq●e arma to milite complent. Virg. Aeniad.  Look into Epeus' horse, and 
* Saepe sub agnina latet hirtus pelle Lycaon; Subque Catone pio, perfidus ille Nero.  whatsoever the outside promise, you shall find in the bowels of it the destruction of Troy.  
Suspicion is a virtue, where a man holds his enemy in his bosom: and thou hadst better suspect too soon, then mislike too late; for behold he fashioneth himself to nothing more, than how to become speculative into thee, to the end to know how to work thee, or wind thee, or govern thee, or deceive thee. He is the very 
* Fides est fundamentum humanae societatis. Cic.  Gangrene, and Canker worm of humane society: for like a false Apple he is rotten at the heart, 
* Abundans cautela non nocet.  take heed of him, and Though he speaketh favourably believe him not.  

His diebus non peractis,  
Nulla fides est in pactis.  
Videto.   

Mell in ore, verba lactis,  
Fel in cord, fraus in factis.  
Caveto.   
FINIS.