A discourse against flatterie

A discourse against flatterie

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Title page

TO THE HONORABLE GENTLEman the Lord Bruce, Baron of Kin•osse.

To the Reader.

A DISCOVRSE AGAINST FLATTERIE.

Errata.

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A DISCOVRSE AGAINST FLATTERIE.

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

Mentiris? credo: recitas mala carmina? Laudo:

Laudas? canto: Bibis Pontiliane? Bibo:

[Page] Pedis? dissimulo: gemmavis ludere? vincor.

Res vna est sine me quam facis, & taceo.

Nil tamen omnino praestas mihi. Mortuus, inquis,

Accipiam bene te: nil volo, sed morere.

In English thus.

Thou lyest, yet I beleeue thee still:

I prayse thy rimes, though they be ill:

Thou sing'st, and strait I eccho thee:

Each health thou drinkest is pledged by me:

Thou crackst full loud, and sowre dost vent:

[Page]I heare no sound, nor smell no sent.

Playest thou with mee at any game:

I purposely doe loose the same.

Some trickes there are which thou dost act,

I neither doe nor tell the fact.

Thou nought auailest me for all this:

Sayest, when thou diest thou wilt not misse

To recompence mee: Therefore I

Will aske but this, that thou would'st die.

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

Omnia habeo, nec quicquā habeo, nihil cū est nihil desit tamē ▪

But by what meanes? He tels you.

Est genus hominum qui esse primos se omnium volunt,

Nec sunt: hos sector. Hisc [...] ogo non paro me vt rideant,

Sed his vltro arrideo, & eorum ingenia admiror simul.

Quicquid dicunt laudo: i [...] rursum si negant, laudo id quo (que)

Negat quis nego: ait ai [...] Postremo imperaut egomet mih [...]

Omnia assentari: is quaest [...] nunc est multo vberrimus.

In English thus.

I all things haue, wher each thing seemeth scant

[Page]Though nought I haue, yet nothing do I vant.

By this meanes.

Some men most complete do thēselues esteeme

But yet in truth they are not what they seeme.

These I obserue, yet keepe my selfe thus free,

That sure they shall not fasten iests on me.

I smile at them, and eke their wits admire.

Speake they? t'is good, the same that I desire.

If they vnsay what they affirmed before,

Its better still, Ile praise them euermore.

[Page]Affirme? denie? as they say, so say I,

And this I hold bes [...] thriuing Policy.

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

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

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

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

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

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

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

FINIS.

§

§

[Page]

[Page]

A DISCOVRSE AGAINST FLATTERIE.

PER. SAT. PRI.

¶ Ne te Quaesiueris extra.

SENECA EPIST. 77.

Intus te ipsum considera, non qualis sis alijs credas.

LONDON Printed by Will. Stansby for Walter Burre, and are to be sold at his Shop in Pauls Church-yard. 1611.

TO THE HONORABLE GENTLEman the Lord Bruce, Baron of Kin [...]osse.

[Page]

[Page]

SIR,

IT is ones proper right to challenge that for his due, for whose sake, and at whose commaundement is was first vndertaken: which being granted, this can rightly belong to none but your self, from whom it first spr [...]ng, & at whose [Page] desire it was first vndertaken. I can promise nothing in the behalfe of it, but as at the first it was the worke of your will, so now I referre it to your iudgement. This good office at the least it will performe, eyther put you in mind of that you knew before, or else confirme you in that opiniō, wherin I assure my selfe you are already setled; if it performe any thing more, I shall attribute it rather to your good nature, and opinion, then to any efficacie in it selfe. But howsoeuer it is, I cōmit it to you [Page] as that which is brought forth vnder you protection. Thus wishing but my abilitie answerable to my will, that I might do you seruice, I commit this to you, and you to the Almightie.

To the Reader.

[Page]

[Page]

GEntle Reader, I do present vnto thee this small treatise, discoursing of a vice that is now adayes so vulgar, vsuall, and much in request, that it hath almost lost the name of vice, and gotten the reputation of a Vertue: it hath cast off his old name of deceit, and is now couered with the title of Wisedome: it hath quite lost his auncient attribute [Page] cousenage, and hath gotten it selfe graced with the name of Policie. I onely desire to bring him to his former colours againe, lest the outside deceiue: and I hope you will not blame mee, if perhaps I may discouer him, whom you now thinke to bee your greatest friend, your most dangerous enemy. If you get profit & knowledge by it, I haue my desire: if neither, the time of your reading this Treatise will not bee so long, but that you may returne to your flatterie againe. And thus leauing this to your consideration, and by this Treatise desiring [Page] you to consider of them; I leaue you and them together, still wishing your separation.

Errata.

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[Page]

EPistle to the Reader, lin. 31. for Flatterie reade Flatterer. p. 2. l. 18. for. desires, read deserues p. 3. l. 18. for. aimes, r. vaines. p. 6. l. 12. for. impinget. rea. impinguet p. 7. l. 11. for adulatotis. r. adulationis. p. 8. l. 8. for they. r. them. p. 9. l. 13. for. faction. r. fashion p. 9. l. 19. for Laudas. r. Cantas. p. 13. l 2. for vant. read want. p. 14. l. 6 for creature. r creatures. p. 28. l. 5. for is. r. it. p. 35. l. 15. after praises, put in the rather p. 41 l. 20. for honestly. r. honestie p. 42. l. 14 for those. reade these. p. 44. l. 4. for aculeio. r. aculeo. p. 44. l. 15. for Dogge. r. Dogges. p. 52. l. 18 for you. r. they. p. 87. l. 5. for crying, r. to be. p. 94. l. 7. for Senius. r. Seminus. p. 97. l. 6. for Arginus. r. Arginus.

Information about this book

Title statement

A discourse against flatterie

Chandos, Grey Brydges, Baron, d. 1621.

Edition statement

1611

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Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2005-03 (EEBO-TCP Phase 1).

ID [DLPS]

A20497

ID [STC]

STC 6906

ID [STC]

ESTC S116952

ID [EEBO-CITATION]

99852167

ID [PROQUEST]

99852167

ID [VID]

17476

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Early English books online.

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(EEBO-TCP ; phase 1, no. A20497)

Transcribed from: (Early English Books Online ; image set 17476)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1446:10)

Source

— A discourse against flatterie, Chandos, Grey Brydges, Baron, d. 1621., Devonshire, William Cavendish, Earl of, 1590-1628, attributed name., Cavendish, Gilbert, attributed name., Hobbes, Thomas, 1588-1679, attributed name..

Extent

[10], 143, [3] p.

Printed by Will. Stansby for Walter Burre, and are to be sold at his shop in Pauls Church-yard,. London :: 1611.. (This is an early version of the text on Ff1r-Ll4r of "Horae subsecivae" (STC 3957), which has been attributed to Grey Brydges, Baron Chandos of Sudley. Sometimes also attributed to Gilbert Cavendish, to William Cavendish, and to Thomas Hobbes--STC.) (Reproduction of the original in the Bodleian Library.)

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