HEre I haue vndertaken one that hath ouer­taken many, a Machiuilian, (or rather a matchlesse-villaine) one that professeth himself to be a Friend, when he is indeed a Fiend; pretending Loue, intending Mis­chiefe; for he maskes his villanie with the vizard of kindnesse,Psal. 55.21. hauing words as soft as butter or oile, when his heart is full of bitternesse, enuie, spight and malice. His greatest Amitie is but dissembled Em­nitie.Adulator amicus in obsequio, ho­stis in animo, cōp­lus in verbo, tur­ple in facto, laetus ad prospera, fra­gilis ad aduersa, in flalus ad obse­quia, anxius ad approbria, immo­deratus ad gau­dia, facilis ad hu­mana, difficilis ad honesta. Hugo de sanct. Vict. He hath two faces vnder one hood, like Ianus; two tongues in a head, like Iudas; and two hearts in a breast, like Magus. His Aue threatens a Vae, and therefore listen not to his trecherous Aue, but hearken vnto Salomons Caue, and Though he speaketh fauourably, beleeue him not.

Whilst I haue taken some paines (yet pleasure in the pains) in anatomizing of this Monster, I finde his heart such an in­tricate Labyrinth, so full of angles, by passages, and crosse, conueiances, that I haue almost lost my selfe in seeking out the Center; neither doe I know any more what to call him, than how to finde him: for he hath as many names as Garnet [Page 2]had, and as many Protean shapes as the Seminaries haue;Multor [...] nomi­num, non boni no­minis. He is one of many names, but neuer a good one: for though I call him but a plaine Flatterer (for I meane to deale very plainly with him, whatsoeuer he doe by other men:) yet Bion com­pares him to a Beast, Plato to a Witch, all to a Thiefe,Adul [...]tores sun [...] hoste [...], & scintillae Diaboli. Hieron. super Isa. some to a Deuill; (if he be one) these words of Solomon are a spell to expell this Deuill; and a Charme which if thou wearest about thee, (I meane if thou keepest it in minde and memo­rie) it will chase him from thee, or at least he shall neuer hurt thee; for if thou meanest not to be deceiued by him, the best counsell that the wisest man can giue thee, is not to trust him; for he that trusteth not, can hardly be deceiued: and there­fore, Though he speaketh fauourably, beleeue him not.

This Traitor may be quartered, or rather these words diuided into 4. parts,

• The Subiect.
• The Obiect.
• The Proiect.
• The Protect.

1 The Subiect here spoken of, is the smooth-faced, supple­tongued, hollow-hearted Flatterer.

2 The Obiect that he workes vpon, is the Credulous man.

3 His Proiect, is trechery, and perfidious dealing.

4 The Proiect or defence against this, is not to trust him.

Though he speaketh fauourably, beleeue him not.

Though, who? The Flatterer?

Though he speaketh, to whom? To thee?

Though he speaketh to thee, how? Fauourably?

Yet beleeue him not; for there are seuen abominations in his heart.

So that there is

• 1 The Agent.
• 2 The Patient.
• 3 The Maladie.
• 4 The Remedie.

Wickednesse in the Agent, weaknesse in the Patient; Sub­tiltie in the one, and Simplicitie in the other: but that his Sub­tiltie may no longer abuse thy Innocent Credulitie, hereafter remember these words, and for the cure of this maladie, ap­ply this caution for a remedie: and Though he speaketh fauou­rably, beleeue 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 euery mans way that medle with him) I must needs salute him. God blesse you sir, and me from you. This is he that like the Hangman, will embrace a man with the one hand, and rip vp his bow­els with the other;Sibi natus, mul­tis notus, omni­bus nocuu [...], mun­di nothus. one that is borne to himselfe, knowne to many, hurtfull to all, the Worlds bastard, and Hels true­borne childe.

Wring not my words to wrong my meaning: I aime 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 Common-wealth; I can taxe no mans person, if I could, I would abhorre it, or were well worthy to be abhorred for it. No, no, I goe not about to crucifie the Sons, but Sins of men. There are therfore three sorts of Flatterers, which I meane to arraigne, testifie against, condemne, and would haue executed, so that their soules might be saued in the day of the Lord Iesus.

1 The Trecherous companion shall be first, because he is worst, one that flatters a man to circumuent him, that he may more easily effect his malitious proiects:2 Sam. 3. thus Ioab dealt with Abner, & thus doth this flattering Butcher claw a man like an Oxe, that he may the more securely knocke him on the head.

2 Some flatter a man for their owne priuate benefit, like a Dogge that fawnes vpon his Master for crusts and bones: this mans heart thou hast in thy pocket,Aes in praesenti perfectum format amorem. for if thou canst finde in thy purse to giue him presently, he will finde in his heart to loue thee euerlastingly.

3 Others againe, are a kinde of Tale-bearing Flatterers, who for the pleasing of some will detract from others, and will sweare to a falshood to please a Foelix.

This three-headed Cerberus, this three-fold Agent, this double-tongu'd double-hearted Flatterer, is the subiect of my ensuing discourse. The first of this [...]inde aimes at thy life: The second sort shootes at thy goods: And the third hits and wounds thy good name.

Aut conuer­tantur ne per­ [...]ant, aut cons [...]n­dantur ne no [...]c­ant. The Lord of his mercy conuert them, lest they perish themselues; or of his iustice confound them, for hurting of others.

1 The first are such as the Psalmist speaketh of, Which haue glozing tongues and bloudy mindes, which speake friendly to their neighbours, but imagine mischiefe in their hearts.

Antigonus in his prayers was wont to desire the Gods, Psal. 28.3. Mage cauenda [...] ­mico [...] i [...] inuidi q [...]am ins [...]di [...] h [...] stiu [...]n. S [...]. that they would defend him against his Friends; for them that professed themselues his enemies, he could easily beware of, As there is no griefe to that of the minde, no losse to that of the life, no feare to that of destruction; so there is no enemie to a dissembling friend, no trecherie to that which one of a mans owne may practise. Take Iudas for an example, one of Christs Apostles, and one of his hous-hold (as I may say) one that asked, Master is it I? oneOdia 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 Iudas a hanlter, a cloaker, a dissembler, and a traitor: for beholdInfoelix Mer­cator Ju [...]s. Seruies Dominum, Discipulus Magistrum, Homo Deum, Crea­tura Creatorem, tradidit, vendidit, vilissimè vendidit. The ser­uant betraid, sold, most basely sold his Lord, the Disciple his Master, Man, God, the Creature his Creator.

Thus could the Herodians and Pharisies seruants come to their Lora and Master with many fawning insinuations, cal­ling him good Master, and could tell him that he was plaine truth, andFistula dul [...]e cani [...] [...] dum d [...]pit [...] ­ceps. that he taught the word of God truly, and that he regarded no mans person, when indeed they meant but to trip him in his words, and to intrap 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 beene one of his di­sciples; though he came with a bad minde, yet doth he vse good words, that he might deceiue him with lesse suspition. And this hath beene alwaies the practice of the perfidious, to vse theAdulator S [...]r­pio est: qui pal­pandoin [...]edit, sed cauda ferit. Greg. sup. E­zeth. lib. 1. cap. 9. smoothest speech, when they intend most mischiefe, and vnder colour of friendship and amitie, to practise their villanie and trecherie. For where is there greater deceit pra­ctised, then where courtesie is most tendered? where more falshood tried, then where trust is most reposed?

Who murtheredPlutar. vit. caes. Caesar that worthy Emperour, in the Senate­house [Page 5]at Rome? Brutus and Cassius those Flatterers whom he loued most.Pompeius ima­gi [...]e pac [...]: Laepi­dus specie amici­tiae dec [...]p [...]us. Tac. an. 1. Quint. Car. Iu­stin. Who poisoned that mightie Conqueror Alex­ander in the midst of his triumphes at Babylon? those that flattered him most, his owne Cup-bearer and kinsman Anti­pater. And finally, who betraied Christ, both God and M [...]n, vnto the Scrihes and Pharisies? his owne purse-bearer, that flattering Iudas, imbracing and kissing him, as Flatterers vse to doe. The Prophet Dauid was sore troubled with such dis­semblers, as he complaineth in many places of his Psalmes: Psal. 41.9. Ps 55.12, 13, 14. That it was euen his owne familiar friend, whom he trusted, and which did eate at his table, that had laid great waite for him. And that it was not an open enemie which had dishonored him, for then he could haue borne it; neither was it his aduersarie which had lift vp himselfe against him, for then peraduenture he would haue hid himselfe from him; but it was euen Per maximans amiciti [...]m max­ima fallend [...] co­pia. Sal. Iug. his companion, his guide, and his owne familiar friend, which tooke sweet counsell with him, and walked in the house of God as friends. Malum sub spe­cie boni celatum, dum non cogno­sciturnō cauetur. Chrysest. Of all kinde of cat­tell, these are the worst, because they doe most hurt where they are least mistrusted.

For as Tyranny is hid in the secret bowels of Enuie, so is Enuie often cloaked vnder the filed phrase of Flatterie; and therefore by one very fitly compared to the Crocodiles of Ni­lus, or to the Syrens of the Seas, the one weeping and mour­ning, the other singing and laughing; the one with moane, the other with mirth, studie to annoy vs, conforming them­selues to that which they take to be most pleasing vnto vs.

Whereas it is the speech of the Spouse in the Canticles: Cant. 2 15. Take vs the Foxes which destroy the Vines. Bernard vpon those words saith, Duo sunt vuipium genera. There are two kinde of Foxes,Nā fronte politi, Assutam vapi­d [...] seruant sub pectore vulpem. the Slaunderer, and the Flatterer, these destroy the Vines, and bring destruction to the sonnes of men. For as the Foxe fai­neth himselfe dead, that he may catch th [...] birds to deuoure them; so the Flatterer faineth himselfe to be harmelesse, and [Page 6]honest, and conscionable, and religious, and holy, thatRom 16.18. he may deceiue the hearts of the simple. Remember therefore this Caution, for he is thy friend for his owne occasion, and Though he speaketh fauourably beleeue him not.

The nature of deep dissimulation is to hide it self vnder certain vailes and filmes, like theMultis Simu­lationum inuo­lucris, & quasi velis qu [...]buslam obtenditur vni­uscuins (que) natura. Frons, o [...]ul, vnl­tus, persaepe men­ti [...]ntur, oratio ve­ro quam saei issi­mè. Cic ad Frat. Optick vertue in the eie, that it may see all things, and not be seene it selfe; but the most frequent and safest couert (though the most dishonest) vnder which it lies tapized and harboured, is fained Friendship. And there­fore euery faire looke is not to bee liked, euery smooth taleClarissima est sententia confide­re paucis. sed cla­rior est altera, cō ­fidere nulli. is not to be beleeued, and euery glozing tongue is not to be trusted: but as1 Iohn 4.1. we must trie the Spirits, whether they be of God or no: So we must trie the words, whether they come from the heart or no; and we must trie the deedes, whether they be answerable to the words or no. For these Flatterers are so subtle, that they are compared to the wily Foxe, for their craf­tie fetches: and Herod is tearmed a Foxe for his dissembling. Now the readiest way how to vnkennell this kinde of Foxe, and vn-earth him out of his denne of fained protestation,Nil magis hic cauendum quam ne dissidere vide­aris. Lip. pol. l 4. is by a false fire of fained Credulitie (for many haue taught others to deceiue, while they haue appeared too fearefull and iealous of being deceiued) thou maist seeme therefore to be­leeue him, yetProdilori 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 weepes with his eyes, yet if he finde opportunitie he will not be satisfied with bloud: and therefore, Though he speaketh fauourably, beleeue him not.

There are a generation of men that carry fire in the one hand and water in the other, whose conuersation mingles (humentia siccis) wet and dry together, like the Cyriphian Frogges in Plinie, whose chalenge was, mihi terra lacus (que). I haue Land and Sea for my walke.Eccles. 2.31. But woe vnto him (saith the wiseman) that hath a double heart, wicked lips, and mis­chieuous hands, and to the sinner that goeth two manner of waies. Yea a foule shame is vpon the theefe, Eccles. 5.15. and an euill condemnation vpon the double tongue. The Hermite turned his guest out of doores for this trick, that he could warm his cold hands with [Page 7]the same breath wherewith he coold his pottage. For seeing the Lord hath giuen 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 vnder one hood? yet such there are (as Dauid 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 sonne of Syrach. And if aduersitie come vpon thee, thou shalt finde him there first, and Chap. 12. v. 17. though he pretend to helpe thee, yet shall he supplant and vndermine thee. And therefore, Though hee speaketh fauourably, beleeue him not.

Ira quo plu [...] tegitur, cò m gis nocet (et sibi et alys) Sen. de ira. A will to doe hurt is neuer lesse in the close, then in the professed enemie, but the meanes is alwaies greater: Because he that suspecteth least, is easiest ouertaken and ouerthrown, like the vnskilfull Fencer, who while he wardeth the head, is hit at the heart which lay out of guard.

Take heed therefore that thou giuest not too much Credulitie either to

• One of notorious perfidie, and no­ted duplicitie. Or
• A reconciled ene­mie.

1 Shunne the first like a Pest-house; for a man iustly taxed with this aspersion, is not to be treated with, much lesse tru­sted. ForIustitia virtutes in se continet om­nes. iustice and iniustice are the most generall of all other morall and politicall habits,Iniustitia non pars est vity sed toth. Arist. Eth. lib. 5. and there is no vercue or vice which they doe not comprehend. He therefore which is vntrue in his word, and vniust in his actions, is apt to per­petrate all other nefarious villanies, and if thy Credulitie bring thee within compasse and distance of his reach, and that he see thy life lie open without good guard, his malice and reuenge streight take the aduantage, and play their parts, making the Act Tragicall, and the Sceane bloudy. A man therefore had neede to looke before him, lest he stumble;Passus damna semelcautior esse solet. be­hinde him, lest he be ouertaken; and on eyther side, to meete danger which way soeuer she commeth:Citius venit periculum cum contemnitur. Sen. For no man is in greater perill then he that feares it least.

Praeuisa iacul [...] minus feriunt. Senec. Neglected danger lights soonest, and heauiest. Whilst [Page 8]thePlin. Nat. hist. lib. 8 c. 25. Crocodile sleepes gaping with open mouth; the Indian Rat shoots himselfe into his belly, and gnawes his guts asun­der. So entreth mischiefe at the open gates of securitie.Inter scopulos quibus illidi at frangi Reip. Nauis solet, pri­ma mihi fidu [...]ia occurrit. Lip. Pol. lib. 3. Selfe-conceited confidence in our owne strength, and ouer-wee­ning Credulitie of anothers honestie, begets in men this su­pine negligence.Fisores perijt, diffiso salua re­mansit. But a watchfull prouidence preuents an imminent danger.

In Schooles 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 Schoole of Policie, she is the mother of good successe; forSi nil vis ti­mere, metuas om­nia. Sen. sent. he that feareth the worst, preuenteth it soonest. Nemo cauenda timet, qui metuenda cauet. I will close vp this with that of Seneca, Sen. O [...]d. Quae posse fieri non putes, metuas tamen: Feare the worst, and the best will mend it selfe.

2 Secondly, as thou art not to trust one of noted duplicitie, so thou art not too much to trust a reconciled enemie. ForVt 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 peeced Em­nitie neuer surely sodred; yea, the very guilt of hauing done a wrong, hath such deepe impression in the iniurer, as he ne­uer after affieth in the partie iniured, nor treateth with him in any sinceritie.Guic. Aph. Reconcilement among such is like the supple ointment, which only easeth the present smart, and skinnes the sore, but searcheth not at the roote, to eat out the rancke flesh, and draw out the maligne humour. It is therefore im­possible to cure this exulcerate wound, andCum inimico nemo in gratiam tutò redit. Sen. sent. establish a sound and sincere friendship betweene them, because the old ran­cor of malice, is neuer well purged from the dregs of diffi­dence and desire of reuenge.Ita habeas a­micum, posse vt fieri inimicū pu­tes. Sen. sent. I here is no securitie against such an one, but diffidence, & holding him out at the swords point. Sooner may one preuent then cure a deadly sicknesse; andTurpius eijci­tur quam non ad­mittitur bospes. Ouid. easilier keepe out, then thrust out an vnwelcome guest. For when he hath once gotten within thee, where Iustice and Equitie restraines him, his power and pleasure shall preuaile; For what he may not doe, he will list to doe, because he may doe what he list. And therefore, Set him not by thee, lest hee destroy thee, and stand in thy place (saith the sonne of Syrach) Neither set him at thy right hand, lest he seeke thy roome, and thou [Page 9]at the last remember my words, and be pricked with my sayings, Ecclus. 12.12, 13. I should be more troubled to keepe mea­sure, then to be furnished with matter, if I had a desire to in­large my discourse about this first kinde of Flatterer, this Iu­das-like Traitor. And the ground which I haue vndertaken to descant vpon, would indeed require more varietie and Di­uision to be runne vpon it, being one that Solomon aimes at (as this perfidious Traiter aimes at thee) but without any great hope of his repentance and amendment, ile leaue this Iudas to hang himselfe, and come to speake of the second sort of Flatterers, which flatter a man for their owne priuate benefit. As the first aimes at thy Life, so the Parasiticall Sycophant shootes at thy Estate. Though he speaketh fauourably, beleeue him not.

The Hebrew word for Flatterie (as those that are skilfull in the Language haue obserued) signifieth either Blandus, Smooth, and Mollis, Soft; because the Flatterer vseth smooth and soft speeches, (Diog. Laert. in vit. Diog. And therefore not vnwisely did a Wise­man compare a flattering language to a silken halter, which is soft because silken, but strangling because a halter.) Or it signifies Diuidere to diuide, because in Flatterers the Tongue is diui­ded from the Heart. So that what is Flattery but a framing of the tongue to soft speeches against the conscience to curry fauour with a man in some worldly respect.

Of this second sort of Flatte­rers, I am to intreate of two sorts.

• The first is the very bane of Courts.
• The second is a very Pick­pocket to the Nobility and Gentrie.

Whilst I speake of these, let no captious Caueller with sharper nailes then wit, claw at what I write. I goe not about to blame others merit, for herein I should merit others blame, and God forbid that I should so farre forget my selfe, as that I should lay a generall aspersion vpon Courtiers; for (let me speake without Flattery) I know so many religious, honest, worthy, noble-minded Gentlemen about the Court, that it were a great fault in me, to finde the least fault with them; [Page 10]yet I thinke that euen these will confesse, that there are some among them, that are a great griefe and shame vnto them, as well as there are amongst vs some, that are a scandall to our Profession; of these, and none but these I write: and there­fore let your vnderstandings keepe an euen pace with me, while I handle them in order. And first, of the first.

AD. Hall. Reuerend and Iudicious Diuine, and our best Characterer, saies, that a Flatterer is the Eare-wigge of the Mightie, and the very bane of Courts. And indeed, it is a disputable que­stion, and wel worthy a canuase and discussion in the Schooles, whether Blandientes or Saeuientes, Flatterers or priuy Murthe­rers, doe the greatest iniuries to noble personages. For some wisemen haue beene perswaded that the Pestilence, the rigour of the Law, Famine, Sicknesse, or Warre, haue not deuoured more great ones, then Flatterie and Enuie.

— Non s [...] mise­ [...]um fortuna Si­nonem Finxit, vanū etiā mendacem (que) im­proba finget. verba Sinonis [...]pud Virg. The Citie Troy which Agamemnon in 10. whole yeares could not subdue, yet Sinon with his Flatterie allured the minde of K. Priamus, deceiued the Nobles, and inticed the Citizens by his adulation to their vtter ruine and confusion.

Who could moue Caesar so much to any thing, as Curio the Parasite, not Pompeius his sonne in law, nor his daughter Iu­lia, nor all the Senators of Rome might make Caesar friend or soe, so much as Curio. It is reported that K. Lewis the eleuenth said once, That his Kingdome abounded with all things but one, And as one of his Fauourites asked him what that was. The Truth answered he. For (as aQ. Curtius lib. 8. of the Hist of Alex. certaine wise Historian saith) Perni­cious Flattery (the ordinarie disease of Kings, Leuius non de­bet putari quod gladio minante, quam quod lin­gua insidiante committitur. Aug. de Bap­tism [...] cont. Donat. to whom their fa­uourites and tale-bearers doe greater harme by whisperings then the enemie by weapons) doth alwaies beare the sway in their Courts. And therefore Carneades said very well, that Princes children learned nothing aright but to manage and ride horses, for as much as in all other exercises, euery man yeeldeth and giueth them the victorie, but a Horse, who is neither a Flatterer nor a Courtier, will as soone throw the childe of a King, as the sonne of a Cobler. His Courtiers one day commended Iulian the Empe­rour for ministring of right, and doing of Iustice. I should easily haue growne proud (said he) for these praises, if they came [Page 11]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 Alexanders followers bare their heads aside as he did, and such as flattered Dionysius, in his owne presence did runne and iustle one another, and either stumble at, or ouerthrow what euer stood afore their seet, to inferre, that they were as short-sighted and pur-blinde as he. And of this kinde was Carisophus, who seeing Dionysius laughing and merry, he laughed too though he knew not the cause: Dionysius percei­uing, asked him why he laughed, because (said he) I thinke that which moues you to laughter is worth laughing at. For theNam adulati [...] est peruersa lau­datio, & videtur no [...]en sumptum à sono. Vel dicatur, qui [...] adulor verbum (quod est voce vel [...]s [...]u fauorem ca [...]io) dicitur quasi adaulor, quòd hoc in aulis maximè fieri so­leat. Flatterer knowes no more how to discommend then to speak true. Hence it came, that a certain Prince of Germany said, he was faine to counterfeit the Clowne, and to learne the truth from the mouthes of poore Shepheards and Husbandmen, for my Cour­tiers (quoth he) are all Flatterers and claw-backes, soruing for nought else but to please and tickle mine eares.

All the arrowes that men shoot, flye to two markes only, either Pleasure or Profit; It is no meruaile then if Princes haue neede of other men (besides those that are daily with them) that would admonish them frankly, grauely, and sincerely, and that would counsell them faithfully; for as much as there is scarce any one in their Courts, that doe not runne after the splendor of their prosperitie, and regard his owne 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 themselues 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 obseruer of Nods! thou impu­dencie clad in modestie! thou fawning Deuill! when shall thy dominion haue an end? Those Courts are as happy that want thee, as those are cursed and vnhappy that haue thee.

I haue read that King Zerxes marching toward the Greekes with a huge armie of Souldiers, called some of these kinde of Parasites vnto him, and demanded what thing was most to be feared in his iourney.

One saith, I doe feare that when the Greekes doe heare of your power, they will flie and not abide your band.

Another said, he doubted all Greece was not able to lodge or re­ceiue them into their Cities.

A third said, that he feared most, that the Ocean was not enough for them to passe ouer.

A fourth feared, the Ayre had not roome enough for the ar­rowes which they should shoot off.

The King by this being extreamely pussed vp with pride, demanded at last of a certaine Philosopher named Damascerus, what he doubted most in that Warre. The thing that I most feare (saith he) is this, that these Flatterers will deceiue you.

So with reuerence, let me tell ye, you great Ones: You that are the Master-pilots, and sit at the sterne to guide the Com­mon-wealth; the greatest thing I feare, is this, that ifHabet assena­tio principia iu­cunda, eadem ex­itus amarissimos affert. Cic. Rhet. nou. lib 1. you saile too much by these Flatterers Compasse, that in the end they will deceiue you, and therefore take this Caution along with you: Though they speake fauourably beleeue them not.

2 I come now to the other kinde of Flatterer, a fellow farre more base then the first, and him you may finde both in the Court and Country, in euery place, and in euery shape for his owne aduantage.Plutarch. For he is like the subtle fish Polipus, that will turne himselfe into the colours of euery stone for a boo­ty. I call him aAdulationis vnctio, domorum est emunctio, cō ­mendationis al­lusio, eorum de­lusio; laudis ari­sio, eorum derisio. Pick-pocket to Greatnesse, because as Acteon was worried of his owne Dogs, so many Noble, braue, wor­thy-minded mens estates haue not onely been sore bitten, but themselues euen worryed out of all meanes to doe themselues or others good, and all by these fawning kinde of Curs. For,Prou. 26.28. a flattering mouth causeth ruine.

For thy better vnderstanding, and my easier proceeding, I will likewise propound vnto thee two sorts more of these:

These are therefore Imitatores, & Corruptores. Mimickes, 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 walkes when you walke, and sits when you [Page 13]sit, and riseth when you rise: So,O Imitatores s [...]m pecus. Hor. the Flatterer doth praise when you praise, and findes fault when you finde fault, and smiles when you smile, and frownes when you frowne. He will carowse with Alexander, abstaine with Romulus; eate with the Epicures, fast with the Stoicks; laugh with Democri­tus, and weep with Heraclitus. What should I say of him? he is one that daunceth altogether to the tune of Fortune, and studies for nothing but to keepe Time. But still hee lookes what language your purse speakes: for hee is like a wind-mill that will still grind, let the wind blow where it will. His base minde is well matcht with a mercinary tongue, for hee will stoop to any villany for preferment; a very slaue to six pence, and good for nothing but to be a factor for the deuill.

He is like the reflection of a Looking-glasse, that doth imi­tate anyRides? maiori cachinno concu­titur. Iuv. Sat 3. action that thou vsest. If thou saist it is hot, he wipes his fore-head; if cold, hee quakes of an ague. His tongue is still a willing slaue to another mans eare, for hee neuer cares how true, but how pleasingly he speakes: butSi veli [...] esse Thraso nunquā d [...]erit tibi Gna­tho. like Gnatho in the Comedy, hee'll sweare it to be true that Thraso saith, how false soeuer: and herein he out-runs the deuill, for though he be the father of lyes, yet we shall neuer finde that he swore to a lye; for he that sweares acknowledgeth the Being that hee sweares by greater then himselfe, which the Diuell scornes to doe. The Flatterer therefore in auouching a lye, and swea­ring to it, hath a tricke beyond the deuill.

ThisAiis? aio. Ne­gas? nego. is he that denyeth with the negatiue, and affirmeth with the affirmatiue; weepeth with him that is sad, and laugh­eth with him that is merry.

They say he hath some pretty sight in Musicke, and is very apt to play a base part, and although he may sometimes fayle in the Note, yet hee will be sure to keepe the Time. For heAmici 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 repayreth pre­sently to another; so, if anySorte patet mi­ser. quae sit dile­lect [...] vera. storme of affliction blow vpon thee, this Summer-bird sings no more. The [...] E [...]bl. v [...]d. [...] mysieria. Asse which car­ried [Page 14]the Aegyptian Goddesse, had many bared heads & ben­ded knees; yet none to the beast, but all to the burden. If there be no honey in the gally-pot, these waspes will houer no longer about it, but flye and runne from it, as Mice from an empty barne, or Lice from a dead body which hath ney­ther heate nor moysture. Such a one wasVis experiri a­micum? calamito­sus f [...]a [...]. Varr. Crotto's Mouse, for whilest he was in prosperitie, it fed continually with him, but his house being set on fire, it fled immediately from him: vp­on which occasion he made this Disticke:

These ambi-dexter Gibeonites, are like the Sea-calfes, Croco­diles, Otters, and Sea-colts, Aristotle and Pliny speake of, which are one while in the water, other-while aland for their greater booties: [...]. iustly tearmed Dubia by Isodore, in that be­ing Natatilia & Gressabilia, men know not where to finde them: for they are like Hamlets ghost, hîc & vbique, here and there, and euery where, for their owne occasion. These tren­cher-flyes wait more for lucre then for loue. Though they speake fauourably, beleeue them not.

This contagious qualitie of Adulation and Flattery hath so peruerted 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 remoued; yea, the very sucking babes haue a kinde of flattery towards their Nurses for the Dug, which (as some thinke) commeth vnto them by corruption of nature; and as they grow in reason, so they increase therein, vntill in time it is turned from greene and tender adulation, to ripe and perfect dissimulation, except it be preuented by their bet­ter education.Seneca. Vitium fuit, nunc mos est Assentatio: for alas, who cannot see (that hath an eye to see) this sawning hypo­crisie, this dishonest ciuilitie, this base merchandize of words,Tam grauis 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 poore, old and young, Priest & peo­ple, one with another: Yet let me tell you as Diogenes did A­ristippus, quod Diuitum sunt asseclae, that these kinde ofMag [...]ates sunt [...]ag [...]s. Horse­leaches are soonest found in great mens waters: for they that [Page 15]haue wealth shall neuer want them, and they that haue most store, are best (or rather worst) stored with them, and liue most in danger of them. For, as no vermine will breed where they finde no warmth, no Vultu [...] sleepe where there is no prey, no flies swarme where there is no flesh, no pilgrim creep where there is no Crosse: soTe bona dum splend [...] fortuna, s [...]qu [...]ntur amici, Vt te dum lu­cet sol, solet vm­bra sequ [...]. Quam primū liqaidus neb [...]lis off [...]di [...] aer, Ecce repentè tu [...]m descrit vm­br [...] latus. Owen Epig. there is no Parasite will lurke or crouch where he findes no gaine: but doe butPraemium 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 vpon 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 Iudas his purse is drawne with two strings, made of silke and siluer, Fauour and Reward. For as in the Delphicke Oracle. Pythias did neuer prophecie, but when sh [...]e was set on a Trener, and the winde blew intelli­gence into her, so this deuils prophet (being altogether for his owne profit) is dumbe, till you set him on the Tripode ofHaec tria pro trino numine mū ­dus habet. E [...]se, Credit, Gain [...], and stroake him on the head like a Spa­niell, and then hee will licke your hand, and fill your eares with the cracles of hell.

This is hee that the Wife-man speaketh of that isCuicunque he­mini res paratae est, firmi [...]mici sunt, si res lassae l [...]bant, itidem amici colla­ [...]ascunt. Plaut. a friend for his owne occasion: but (saith hee) he will not abide in the day of thy trouble, Ecclus 6 8. For hee is like the Swallow, which in the Summer-time creepes vnder euery house, but in the Winter leaues nothing but dirt behinde her: So,Eccl 37 [...] 5. There is a companion which helpeth his friend for the belly, (saith the Sonne of Syrach) but in the time of trouble will be against him. ForTam diu quis in praeti [...] est, quādiu est vsui. when the Couetous or Ambitious man hath his turne ser­ued by others, eyther for his aduancing or aduantaging, for gaine or glory; he puts them off with neglect and contempt. Nay, it is well if hee help him not downe that helped him vp.

Alphonsus King of Arragon sayling vpon the Sea from Sicilia, beheld certaine fowles soaring about his Galley, and looking for meat of the Mariners; and when hee had cast them meate, hee obserued how greedily they contended for it, and euer asE [...]lis domus est vbin [...]a & multa supersunt. Hor. they had gotten their prey away they would flye, and returne no more: Some of my Courtiers (quoth the King, turning to his company) are like these chattering birds, for as soone as they haue gotten any Office or reward at my hands, [Page 16]that they gape after, and contend for one with another, they flye away, and returne not againe, vntill necessity compels them to sue for more.

TheseNemo alterum nisi causa dili [...]it sua. Lact Diuin. Hist. lib 3. cap. 17 are such as vse their friends and acquaintance like ladders onely to climbe by, which when they haue occasion to vse, they lay them on their shoulders, and imbrace them with both their hands; but when they haue done with them, they cast them into some corner, or hang them vp against the wals: and dealing by their friends as they doe by their ap­parell when they goe to bed, lay them aside while they haue occasion to vse them againe: or, as vermine doe by poultrey, sucke the best bloud, and leaue the rest for all commers.

Though these Mimickes imitate thee, doe not thou ani­mate them, neyther giue them any countenance; forStat nulla diu morta [...]ib [...]s vs­quam fortuna ti­tuba [...]te fides. they are friends of no long continuance: they sooth thee, and flat­ter thee, and claw thee, to claw something out of thee, Though they speake fauourably, beleeue them not.

2 The other sort are as dangerous as these are ridiculous, and they are corruptores, corrupters, hurters, misleaders.

These rob many a Gentleman of his goodnesse, and make them rob the Common-wealth of her happinesse. For a Flat­terer is the onely pestilent bawd to great mens shames, the nurse to their wantonnesse, the fuell of their lusts; and with his poison of artificiall villanie, most time doe set an edge vnto their riot, which otherwise would be blunted and reba­ted in the detestation of their owne violent poasting to a vio­lent confusion. The tongue of a Flatterer saith Aug.)Plus persequi­tur lingua adu­latoris, quam manus persequē ­tis. Aug. super Psal. 96. wounds more then the hand of a murtherer, for the one killeth but the body, the other both body and soule. Plutarch. Antisthenes said truly of them, Praestat [...] quam [...] incidere: For Rauens feed onely vpon dead carkasses, but Flatterers vpon liuing men: These are the Moathes that eate so deeply into liberall mens coates; these are they that liue of gentle minds, honorable personages, and worshipfull Gentlemen, like Apes and Pa­rats, by shewing feats of actiuity, piping, wanton discoursing, and magnifying all that is done. Of all wilde beasts the Tyrant is the worst, of all tame beasts the Flatterer, said Diogenes; for [Page 17]his greatest enemies are his greatest praysers: yet the words wherewith these Panders of vice doe perswade, are not so louely, as the matters they dawbe ouer are abominable.

For, is such a mighty man inticed to ouer-rule his reason,Pessimi sunt consult [...]res cupi­do & ira. nay ouer-beare it by giuing scope to his licentious eye, first to see, then to delight in, and lastly to couet a chaste beauty;Om [...]e vitium s [...]mp [...]r b [...]bet pa­tro [...]inium suum. Sen. you shall haue swarmes of dependants, being creatures to his greatnesse, will be ready to harden him in his wickednes, and to tell him what a courtly thing loue is, and that women were in their very creation ordained to be wooed, and to bee wonne; yea and they will panderize it (rather then faile) to force a rape on vertue, and adulterate the chaste bosome of spotlesse simplicity.

Is the folly committed? is the lewdnesse 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 terme him fitter, then the mans whore, and the womans knaue?

Is such a mighty one desirous to aduance a Court-Ape, and oppresse a desertfull hope? it were too tedious to tell you what vilde aspersions, and incessant exprobations will bee repeated by this same Anthropophagus, this man-eater, to make a golden Calfe an idoll, and a neglected merit a laughter.

Doth his Lord want money? he puts into his head, such fines to be leuied, such grounds inclosed, such rents impro­ued. He would faine raise himselfe by his great one, and hee cannot tell how to contriue it, but by the disgrace, if not the ruine of others. What should I say of these kind of Flatterers? they are Dominis arrisores, reip. arrosores; their masters Spa­niels, and the Common-wealths Wolues: put them in your Pater-noster, let them neuer come in your Creed; pray for them, but doe not trust them. Though they speake fauourably beleeue them not.

3 Thus hauing coupled these Hell-hounds two and two to­gether, (New-gate fashion) Ile leaue them to the gallowes, and come to the third and last kind of Flatterer, which hits [Page 18]and wounds thy good name, and this is a Claw-backe, a Pick-thanke, a Whisperer,Vitium est ho­mini alios vilos facere, & qui suo merito placere non possunt, pla­cere velle aliorū comparatione. one that for the pleasing of some, will back-bite and detract from others: this sort doe Famam ex infamia comparare; climbe to merit praise by the stayres of others disgrace: Though they speake fauourably beleeue them not.

The old Romanes built two Temples, the one of which they dedicated to Ʋertue, the other to Honour, and ioyned them so artificially together, that no man could come into that of Honour, but he must first come through Ʋertue. Conside­ring how men are inclined to honour, they did it to incite their young men to vertuous actions.

But now the Temple of Ʋertue is so little frequented, that whereas the path that led to it was wont to be well trodden, is now growne greene, and another way found to that of Honour, by some back-doore, not so well knowne inVirtutem Ge­nii duo semper in orbe sequuntur, Hic bonus, ille malus, gloria & inuidia. Owen. Epig. the elder time; the other doore is fast shut vp by a Porter called Enuy, and her seruant Detraction, that hardly one among a thousand can come to Honour that way.

This made Plato commend the law of the Lidians, that punished Detractors with the like punishment as they did Murtherers; for one takes away the life of a man, & the other his name & reputatiō,Pro. 22.1. which are more worth (saith Solomon) then any worldly wealth. For what is so precious to a man as his fame? which to good men is aboue all his goods, and life it selfe. For riches and life are things brittle and flitting; our goods going often away before vs, and our liues alwaies with vs, but our Fame is that which alwayes doth eternize vs, thatVirtus post su­nera viuit. onely remaines when we are rotten: why this Fame, this Treasure of the wise, this life-enlightning Gemme, Calum­niating Flattery doth daily seeke to obscure, and vtterly to deface.

A mans Eye and his Honour are two tender parts, the one cannot abide the rough touch of the hand, nor the other endure the smart ierke of the tongue As therefore by the owners they are carefully preserued; so by others that deale with them, they should be tenderly vsed.

Cum actum est de nomine, actū est de homine. He that hath an ill name (we say) is halfe hanged, for [Page 19]when a mans good name is done, himselfe is vndone: the back-biter therefore that raiseth an ill name, is halfe a hang­man to his neighbour, poisoning (as with dead Cantharides) with his venemous tongue, the box of precious ointment of his neighbour, which is his chiefe treasure; and with the sharpe Rasor of his tongue cutteth his throat, and pierceth his sides (as it were) with swords and speares,Pro. 26.22. for they goe downe 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 Eares; but theHumano mem­brum non est in corpore linguâ Nobiliusue bo­nâ, mobiliusue malâ. Owen. Ep. thing where most danger is, is the tongue: for if it cannot preuaile ad interitum hominis, yet will it spend it selfe ad interitum nominis, if not murther yet murmur. If these bandogs of hell cannot come to bite, they will barke; and if their stings cannot reach, yet their mouth shall sputter out their venome; and to please one, they will soyle and blacke the reputation of another, with the filthy slime of their malitious and viperous tongues.

It is a good rule that S. Bernard giueth vs to gouerne 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, substantiall; many words, false words, vaine words, become not a Christians lippes.

InuectiuesDe inimico uc loquaris, malum si cogites. against other men are euer euill, but the worst when they are false. The first murtherer of all mankind was also the first lyer: Two horrible vices and alike bloudy. For a man had better be murthered then belyed; haue his person slaine, then his fame. Flye therefore from lying thy selfe, and flye from lying-flattery in another, as from an Aspe, the poy­son of whose sting is mortall.

For I would haue thee vnderstand, that a man may sinne euen in speaking the truth when iust circumstances forbid it, but he that tels a lie cannot but sinne, and there is no circum­stance can cleare him. ForCor 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 mariage: that which the Tongue brings forth without, (or contrary) to the Heart, is the birth of adultery. Speake then the truth from thy heart, but wrong not thy brother with a needlesse truth.

There are many of these1 Sam. 23.19. Ziphims that to curry fauor with Saul, betray Dauid: but let such know, that1 Sam. 22.9. Doegs truth was worse thenIoshua 2.5. Rahabs lye: andGen. 9.22.25. Ham is cursed for declaring his fathers nakednesse though true: take heed much more of slander.

And yet this is a common practice in these miserable daies, out of the same fountaine, as to send forth the sweet water of blessing God, so the brackish water of malediction, or spea­king euill of our neighbours. But so much as thou falsly de­tractest from thy brothers good name before men, to please men, so much is detracted from thine before God in heauen, to the razing of it out of the booke of life which hee hath written.

Calumny is so called à Caluendo, Iust. Lips. which (being an old and obsolete word) implyed as much as to abuse, or deceiue. The Grecians named her [...], and that very properly, because she pierces, stickes, and strikes through with the all-harming dart of her venome tongue. (And therefore the Spartan being demanded whether his sword was sharpe enough or no, replyed, More keene then Calumny: intimating thereby, that no edge of iron and steele, could compare in keennesse with the edge of the tongue.) So that Calumny hath two proposed ends, the one to deceiue, which the Latines considered; the other to hurt, which the Grecians oft obserued. For did you neuer seeQuibusdam canibus hoc in­natum est, vt non pro f [...]ritate, sed pro consuetu­dine latrent. Sen. de rem fort. Canes timidi ve­hementius la­trant. Curt. little cowardly dogs barke at guests, that durst not bite beasts? why such are the worser sort of men, who are borne onely to hurt and vexe the harmlesse. I say they are borne to that end, because they doe so leane and incline to that vice, that they are neuer quiet, but when they haue made others vnquiet: but I would he would detract onely, for oftentimes he addes, and reports those things to haue beene done and spoken by vs, which we neuer so much as dreamed of.

This is he that vseth to frequent other mens tables, and can make sauce to euery dish as it comes to the board, with other mens disgrace: And if there be any newes at all stirring, he pockets vp that for his owne prouision, and he neuer vents it but for his owne aduantage. ForEst natura ho­minum nonitatis auida. he knowes that men are [Page 21]so well inclined to haue Nouelties, that they are as good pay­ment for a dinner or a Supper, as eighteene pence to goe to an Ordinary. Nay,Anglica veri­dicos dicunt pro­verbia stultos: Er [...]o Anglis ve­rum dicere stul­titia est. Owen. Epig. sometimes he can spread a lye that is of his owne coyning. And againe sometimes by a pretty skill that he hath in Arithmeticke, hee can both multiply and diuide lyes that be of other mens making, and all to wimble and in­sinuate himselfe into the bosome of him to whom hee tels them, that he mayAdulatores la­ct [...]nt eos quos laudant, quasi praemio laudis. Greg. mor. lib. 4. sup. Ioh. lick his lips with the sweernes which this baby (or rather Booby) hath suck'd from him. Take heed of him, he hath no more truth in him then an Almanacke, and no more conscience in him then there is in a Tauerne-faggot, and therefore Though he speaketh fauourably beleeue him not.

Detractor vno verbo tres simul ingulat homines, seipsum, auscul­tantem, & cum cui detrahit. Hee that thus felloniously robs a man of this Iewell (his good name) wounds three at one blow, vno ictu, vno nictu.

First, the Receiuer, impoysoning his heart with an vncha­ritable conceit.

Secondly, the Reputation of the Slandered: for aFama semel depressa, vix re­stituitur Sen. mans name is like glasse, if it be once cracked, it is soone broken.

Thirdly, the worst blow lights on his owne soule: for the arrow will rebound. Maledixit sibi. The Slandered scapes best: forPsal. 37.6. God shall bring forth his righteousnesse as the light. For though that some mischieuous and malitious villaine, or some Arch glozing Parasite leuell right at him, to hit and to hurt him with their harmfull shaft, yet doe they come short of their ayme, for eyther they hit him not, or if they doe, they hurt him not at all. For, an inuiolable thing is not simply that which cannot be hit, but rather that which being hit, receiueth thereby no hurt, or at least careth not at all for it. And thus doth it fare with the vertuous man, who of him­selfe offereth no occasion of offering him any wrong. And if it fall out, that a man out of a proud and haughty stomacke, or rather out of a malicious disposition, set vpon 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 infernall crew cannot pierce through.

It is most true which Seneca saith, In iudicando criminosa est [Page 22]celeritas, yet there is many a squint-ey'dLaudas Gaure nihil, reprendis cuncta; videto Ne placeas nul­li, dum tibi ne­mo placet. Owen. Ep. Zoylus that can looke aright on no mans actions, but if hee can hereby col­logue with another for his owne aduantage: like Augustus Caesar hee is ready to taxe all the world. But hee whose soule looks vpon others through the dim spectacles of Sense, doth oftentimes take a Iudas for a Nathaniel, and (contrarily) a Si­mon Peter for a Simon Magus. Let vs therefore spare to iudge, lest we be iudged to be vniust by that iust Iudge, at the dread­full day of Iudgement.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 wee see to day, may proue a Paul to morrow.

Againe, letNemo est neg­ligendus, in quo aliqua significa­tio virtutis ap­paret. Cie. vs consider if the party whom we traduce, do not as well deserue to be commended for some other good thing that is in him; and as hee may be taxed for his deficien­cie 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 deserued, be borne withall for such as he wants.

Lastly, let a man make it his owne case, and handle the vl­cetous inflamations of his neighbour as nicely and with as much respect as he would his owne. WeAd reprehen­denda abena sa­cta aut dict, ar­det omnibus ani­mus, vix satis a­per [...]um os, aut lingua prompta videtur, quae me­ditato pectore en [...]luat. Salust. runne with open mouthes to reprehend the sayings and the deeds of others, and thinke our tongues too backward in vttering what wee haue conceiued: butCrimina qui ternunt aliorum, nec sua ce [...]nunt; Hii sapiunt ali­is, decipiuntque sibi. Owen. Ep. if wee did descend sometimes into our selues, and not alwayes fasten our eyes vpon the wallet which hangeth at his backe that goes before vs, wee might perad­uenture finde a meanes to cure this intemperancy.

It is hard, when hee that cannot order his owne life, shall be made the Iudge of anothers. It is impossible for any man to discerne aright the moat which is in his brothers eye, when there is granell in his owne. TheManus quae sordes abluit munda esse debet. hand can neuer clense the body, vnlesse it selfe be cleane.

It was Publius Clodius his best policy, lest Cicero should accuse him iustly of Sacriledge, to step in first, and tell the Senate that Tully prophaned all religion in his house. Thus he that hath most corrupt lungs soonest complaines of the vnsauory breath of others. Thou hypocrite, cast first out the beam [Page 23] Qui vult alte­rius oculorum tergere labem; De proprio ci­tius eruat ipse trabem. which is in thine owne eye, and then shalt thou see more clearely to cast the moat out of thy brothers eye.

Nemo quin sui benignus est iudex, (saith Seneca) There is no man but makes an Idoll of his owne conceit, but onely the humble mans eyes are so full of his owne wants and others perfections, that he admires euery thing in another, whilst the same, or better, in himselfe, hee thinkes not vnworthily contemned.

NoCum tua perui­deas oculis mala lippus in vnctis, Cur in amicorum vitiis tam cernis acute? Hor. maruell, if when wee fixe both our eyes on others wants, wee lacke a third to see our owne. The Pharisies are on the Disciples iacket for eating with vnwashen hands, while themselues are not blame-worthy that eate with vnwashen hearts.

The Vsurer blames his sonnes pride, sees not his owne ex­tortion: and whilest theNeglectis pro­priis aliena nego­tia curat. Hypocrite is helping the Dissolute out of the mire, he stickes in deeper himselfe. Thus like man­nerly guests, when a good morsell is carued vs, we lay it libe­rally on anothers trencher, and fast our selues. HowNon quid faci­unt alii, sed quid te deceat vide. much better were it for vs to feed on our owne portion.

There is nothing in this world but is subiect to the Erinnys of ill disposed persons, whose malice is as fatall as is the dart of Cephalus, or Paris shaft, which neyther a seauen-fold shield, nor Vulcans cūning workmanship, nor Pallas Aegis can auoid: ForDurum est vt qui nescit tenere moderamina vi­tae suae, Iudex fiat alienae. rash iudgement often sets a ranckling tooth in Vertues side, often cals Chastity her selfe an harlot, and with a guilty hand throwes the first stone at Innocency.Stulta placent stultis, obsonia quis (que) palato Digna suo quae­rit, non omnibue vna voluntas. He that striues to please the intoxicated multitude, labours as much in vaine, as he that sought to put the windes in a bagge: and the reason is, because it is impossible to please the godly and vngodly, the iudiciall and iniudiciall, the sensible and the senslesse both at once. Neyther Christ nor his Fore-runner could please them; For Iohn came neyther eating nor drinking, and they said hee had a Deuill. The Sonne 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 leade the life of a blessed Angell, yet fromReus est non qui accusatur, sed qui conuin­citur. some mouthes (wherein Detraction cloy­sters her selfe) as much imputation and aspersion shall be [Page 24]laid vpon him, as can be cast vpon the Deuill.

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 seuerity of Fate, for euen in that part of the heele his Mother held him by, was hee shot by the arrow of Paris, of which wound he dyed.

In like case may a man be like Achilles in the generall bo­dy of his actions, impassible, and secure from any assault of wilfull and grosse enormities; yet if heVnicui (que) dedit vitium natura creato. giue way but to one handfull (as it may be tearm'd) of folly, not befitting his par­ticular calling, he shall meet with some watchfull Paris, some industrious Flatterer, or ouer-busie enuious SycophantInimicus nun­quam caret pre­textu criminis. that will take aduantage of his weaknesse, and wound his infirmi­tie (so much as in him lies) to the vtter ruine of his credit, which is as deare to him as his life.

O these flatterers are shamelesse creatures, so fawning and so base, that they are more neere the nature of beasts, then men, and therefore Diogenes knew no fitter Epethite to giue Aristippus, then Canis, the Kings Dog. But amongst all the Dog-trickes they haue, I like this worst, when they bite be­hinde, and yet this is their currish condition (if not to bite) yetIste est thesau­rus stultis in lin­gua situs, vt quae­flui habeant ma­le loqui meliori­bus. Plaut. in Panul. to snarle at euery man, whilst their masters feed them, and happy is that man that neuer knew them.

What shall wee doe then? or how shall wee be secured from Calumny? I can onely succour thee with two Bucklers, to repulse and giue abatement to the violence of her charge.

• Innocence, and
• Patience.

1 First, whosoeuer would auoid the bitings of this mischiefe-breathing Goddesse, let him aboue any thing arme himselfe 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 vs satisfie our owne conscience, and not trouble our selues with Fame, be it neuer so ill, it is to be despised, so we deserue well. Let vs not care so much what these Dog-tooth'd Critickes, Adder­tongu'd Satarists, and Parasiticall Claw-backs, can say of vs [Page 25]here, as what God will say vnto vs in the word to come here­after; for it is our beleefe in God, not the worlds beleefe on vs, shall saue vs; neitherDuo 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.

SaintLib. 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 owne knowledge, Eligite cui credatis, choose whether of the two you will beleeue. And indeed being thorowly acquainted with thy selfe, what needest thou aske any other man what thou art? Male de te loquuntur, sed mali, non de te loquuntur, sed de se: Art thou back-bited? reioyce if guiltlesse; if guilty, amend.

Pulchrum est laudari, sed à vi­ro laud. ibili. Sen. It is onely worthy of praise, to bee commended by the praise-worthy; and the definition of reputation is to bee valued by men of repute. For, Non est speciosa laus in ore peccati; (saith Theophilact) and this was the reason why Christ rebuked the vncleane spirit, when he proclaimed him to bee [...], the holy one of God, quasi nolens ab immundo ore com­mendari, as vnwilling to haue his fame flie in so stinking an ayre as his breath.

Quis laudatur verius quam cui maledicitur à malo viro? It is better to be enuied then pittied; pitty proceeding out of a cold charity, towards the miserable;Inuidia virtu­tis comes. enuy out of a cor­ruption of quality against the vertuous.Contemptum stulti contemnere Dyndi me laus est, Contemni à stulio dedecus esse nolo Fitsg. Epig. Euery man ought to reioyce in his innocency, and to solace himselfe in his owne perfections; for it is as beast-like not to know his pro­per value at all, as it is deuillish to know it too much.

Humble pride is a proud humility, and such as exercise it with innocency rather then curiosity, doe but shew the dif­ference betweene a noble and generous, and a basely-fantasti­call nature: Whereby then should a man bee perswaded that he is an imbracer of vertue more then in that he is prosecuted by the restlesse venome of the enuious?Conscia mens recti fame men­datia ridet. Let vs remember that an innocent honest man can no way be dishonored. For as Enuy is the shadow of Vertue, so when vertue shall come to that perfection as to reueale it selfe to the world, then like [Page 26]the verticall Sunne it abateth all shadowes, which the low-creeping obiections of flattering Detraction can stir.

Innocence, to God is the sweetest Incense, and a conscience without guile, is a sacrifice of the sweetest sauour, and the first thing thou must take vnto thee for a buckler.

2 The second is Patience, which consisteth inArs prima est regni posse inui­diam pati. Sen. bearing vn­euitable calumnies couragiously, and with a high crest. Varro was wont to say of an ill wife, that either a man must endure her, or rid himselfe of her. Doe thou the same here, tolerating what cannot be taken away: what said I? thou shouldest beare them? nay rather despise them.Non sumit, aut ponit secures, ar­bitrio popularis aurae. For a generous and hero­icke spirit feares not the adulterate censure of a senslesse multitude, nor doth he care how preposterously the vulgar comment vpon his proceedings, 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 withall, Memory and Reuenge. As in trauelling, if a Dog or a Horse dash thee, thou art no­thing moued at him, nor striue to doe the like to him, but rather rub it off; so should we do here, accounting of them as of Curs & Iades, whose iniuries proceed not from iudgement but from froward passion, or else out of some parasiticall hu­mour, to flatter other men herebyVnusquis (que) ad quaestum suum callidus. Plaut. for their owne occasi­on. It is no disgrace to the Sunne, though Bats and Owles cannot endure it. If an Asse could laugh, hee would laugh at any that could not eate thistles: and therefore if any of these Asses of our age shall spurne at thee,Non ego vento­sae plebis suffra­gia venor. Hor. I would neuer stand to kicke at him againe, but I would care as little for his censure as his company.

But thou wilt reply, that the meere colour and appearance of infamie is to be feared. If thou bee guilty feare it; if not, why fearest thou? Apply it not to thy selfe and al is well. Dio­genes was wont to say, when the people mockt him; They de­ride me, yet I am not derided: Contumelies not regarded, va­nish of themselues into obliuion; but repined at, argue a guilty conscience. The best answer to their slaunders, is to [Page 27]answer nothing, as if the aduersarie were rather to be con­temptuously pittied then reckoned of.

Marcus Cato hauing receiued a blow from one, and the party comming afterward to giue him satisfaction, and to intreat pardon, hee sent him away onely with this answer;Non memini me percussum. I assure thee I remember no such matter: Hee thought it bet­ter, non agnoscere, quam ignoscere, not to acknowledge, then forgiue. And when Lentulus had spit in his face as he was pleading, hee wiped it off, and said;Dicam eos falli qui te negant ha­bere os. Hee would maintaine such were deceiued as did deny that Lentulus had a mouth. So­crates receiued a blow vpon the head, and said no more, but that it was great pitty 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 feele them; for he that is through­ly setled and composed in himself, moues in so high an orbe, and so far a distance from the earthy bosom of malicious and ill-disposed men, that their vnsauory belchings and exhala­tions cannot possibly annoy him: neither can the back-bi­ting and slandering of any mercinary-base-minded Flatterer appale him, because hee hath innocence and patience for bucklers to defend him.

To conclude this point;Neminem nec accusaueris, nec laudaueris cito. If thou desirest to be well spo­ken of, then learne to speake well of others: and when thou hast learnt to speake well, then learne likewise to doe well, so shalt thou bee sure to get a good name. Bee not long tongu'd thy selfe, and ready to blaze abroad the infirmities and slips of others. Iudge 1. Cor 4.5. nothing (saith the Apostle) before the time, when the Lord will lighten things that are hid in darke­nesse. Rom. 2 3. Hee is made subiect hereby to Gods iudgment that iudgeth another man. And therefore, whilst wee are in the way (saith Aug.) let vs beare one anothers burthen, that we may rest together at our iournies 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 whatsoeuer that are against thy neighbours credit: For,Aures clauden­dae sunt adulato­ribus. Sen. ad Lu­cil. epist. 53. the Slanderer is as the Theefe; he that hearkens to him, as the Receiuer; if there were no re­ceiuer there would bee no theefe. Men would not so bur­then [Page 28]then themselues with the coales of contumely, if they had no where to vnload them: and therefore not I, but the Lord saith;Exod. 23.1. Thou shalt not receiue a false tale: It is ingrafted in the dispositions of many men, not onely to giue open, but cre­dulous eare to all whispering reports, and the more willing­ly, if they treat of any wrong done, or to bee done: but he offends not onely that vtters calumnies, but he that heares them with approbation: andDetrabere, aut detrabentem au­dire, quid horum fit damnabilius non facile dixe­rim. Bern. de Con­siderat. whosoeuer presently giues credit to the flatterers accusation, it is to bee fear'd, that he is either wicked himselfe, or very childish in discretion.

I know well they will insinuate, and fawn vpon thee, making a shew of loue in their countenance; but beleeue me theyHabet suum venenum blanda oratio. Sen. are Asps & Vipers which blow in their poisō through soft deceitfull kisses, and they will speake as ill, nay worse of thee to an other man for their owne aduantage, and ther­fore, though they speake fauourably beleeue them not.

Thus I will leaue the Agent in his wickedness, and come to speake of the Patients weaknesse; for as there is iniquitie in the one, so there is infirmity in the other: as there is subtil­ty in the flattering deceiuer, so there is great simplicity in the credulous beleeuer: and were there not indeed so many Fooles in this kinde, there would not bee so many flatterers in the other kinde: and therefore one compares these flat­terers vnto Wolues; for as they by tickling and stroaking of Asses doe vse to deuoure them, so my Parasite (this Wolfe in a Lambs skinne) if hee can meet with such an Asse as will beleeue him, he will claw him, to prey vpon him, and tickle him in the eare till hee tickles him to death.

There is a monstrous fable in theAlcor. lib. 4. Alcoron, that the earth is placed vpon the sharpe end of an Oxes horne, the weakenesse whereof is the cause of earthquakes: Though that be a tale, yet this isExperientia docet, & nocet. most true, that hee that fixeth his estate on a flatterers sharpe (or rather smooth) tongue, will put an earth-quake into it, andPro. 26.28. soone runne to ruine.

I cannot more fitly resemble a Flatterer, then vnto a Fowler, and the credulous man vnto a foolish bird called a Dotterell, for I haue seene both of them caught, and both [Page 29]after one manner. For first, the Fowler after he hath pitch'd his nets, with hands and knees hee creeps vpon the ground to driue them (hauing still an eye vnto his game)Omnes blande­tores obsequosi, s [...]ruiles, & hu­miles sunt. Arist. Eth. lib. 4. so doth the flatterer, cap, and cringe, and crouch downe to the ve­ry ground (hauing still an eye vnto his owne profi [...]). Againe, I haue obserued, that in driuing them, as the Dotterel (ma­king a stand) stretcheth forth a wing, that then the Fowler stretcheth forth an arme; if both her wings, then hee both his armes: and if she stretch forth her wing vpon her leg, in like manner does my Dotterel-catcher his arme vpon his leg, and all to driue this poore innocent bird into his nets by his cunning and guilefull imitation. For the flatterers art is no­thing else indeed, but a delightfull cousenage, and like the reflection of a looking-glasse, hee imitates any action that you vse, till at last he makes thee a very Dotterel. For what's a Spiders web but a net for a flie? and a flattering tongue, but a trap for a foole? Witnesse Salomon, who saies, thatPro. 14.15. A foole will beleeue euery thing that is told him.

I will not abuse your patience in discoursing too much vp­on the Patient, lest speaking too much of his weakenesse, I bring mine owne in question, onely giue me leaue to strengthen him with some few Cautions that are needfull for him: for I am of the Patients side,Vereor ne de me narratur Fabula whilst the Agent tickles him on both sides; for either he praiseth him more then he deserues, or else promiseth him more then euer hee meanes to performe

• of his Prayses,
• of his Promises.

1 First, the flatterers tongue walkes alwaies in one tracke of vniust prayses, and knowes no more how to discommend then to speake true: and thereforeAug. sup. Psal. Augustine hath defined flattery to bee Fallaci laude seductio: A seducing by a deceit­full praise, commending him to bee liberall, which is ei­ther vainely prodigall, or extreamely couetous; telling ano­ther that he is humble and familiar, when he is base and de­generous; and praising another for ordering himselfe well, in all things, when he doth palpably amisse in many things. [Page 30]For what is flattery butTho. Secunda secunda quaest. 95 art. 1. Excessus delectandi alios verbis vel factis? An excesse in pleasing both in words and actions, to the end that they may wind themselues into the familiarity of those,Pessimum veri affectus & iudi­cit venenum sua cni (que) vtilitas. Tac. hist. lib 2. out of whom they meane to make a commodity vnto themselues?

If hee be an ordinary Flatterer, hee will haue certaine common attributes, which may serue euery man; If hee be a cunning Flatterer, he will follow the Arch-Flatterer, which is a mans selfe; and wherein a man thinketh best of himselfe, therein the Flatterer will vphold him most. But if he be an impudent Flatterer, looke wherein a man is conscious to himselfe that he is most defectiue, and is most out of coun­tenance with all in himself,Dixit Anaxa­goras atram esse niuem, grauis au­thor: Haec aetas multos vidit A­naxagoras. Owen epig. that will the Flatterer intitle him to perforce.

His purpose is,Bern. sup. Cant. ser. 66. Ʋirtutem non colere, sed vitia colorare: not to imbrace vertue with a good intention, but to paint ouer vice with a faire complection. For there is no vice which hath not from him his coulour, his allurement: and his best seruice is, either to further guiltinesse, or to sino­ther it. EspeciallyLaudauit niue­as corui vulpecu­la pennas; Hei mihi quod vulpessecula no­stra serant. Owen epig. there is no action of greatnes, that passeth without the Flatterers artificiall commendatiō. For doth his Great-one meane to catch the people in his cap, and make courtesie intrap their simple vnderstandings? He auowes him to be humility it selfe. Doth pride and selfe-opinion make him looke big? He carries himselfe like a Prince, to whose place it belongeth not to loose 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 saue? 'tis no­bly done not to vndoe his posterity. Loues hee warres? Magnanimitie and fortitude shines in him. Is it peace? No Common-wealths-men are so worthy as the preseruers of peace. In a word, doth he what he will, he doth vertuously. Let him get prosperity and get it how he can, hee shall not want vertue: forSen. 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 diuide to him thy goods. Hic laudes numerat, dum ille laudes munerat: but though he speaketh fauourably be­leeue [Page 31]him not. Simonides compares these kinde of men to Cookes, who doe sweeten with sauces those kinde of meates which of themselues be bitter and sharpe. Euen so these Flatterers, ver­bis coquinarijs (that I may vse the prouerbe) doe sooth vs in those thingsSape flagellatur in corde proprio qui laudatur in ore alieno. which indeed ought to be rebuked and repro­ued; and with their well cook'd and dressed words, doe (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 vs to haue so good an opinion of our selues, that wee account those things to be vertues in vs, which in­deed are vices, and worthy of much reproofe.

Plin. hist. lib. 8. cap. 17.It is reported, that all beasts are wonderfully deligh­ted with the sent of the breath of the Panthar, (a beast fierce and cruell by nature) but that they are else affrighted with the sternenesse of his lookes. For which cause the Pan­thar, when hee hunts his prey (hiding his grim visage) with the sweetnes of his breath allures the other beasts vnto him, who being come within his reach, hee 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.Euen so these Patrons and Minions of false pleasures (the Flatterers) that they may prey vpon the credulity of these abused Great-ones, imitate the Panthars, extenuating and (as much as in them lies) hiding the grosnesse, the vg­linesse, and the deformity of those follies they perswade vnto; and with a false glosse, varnishing and setting out the paradise of vncontrolled pleasures, to the ruine oft times of the informed, and glory of their owne impiety.Exod. 10.19. O that some strong west winde would rid our land of these Locusts. It is a fearefull and fanaticall blindnes for a man to cary his eies in a box, like Plut [...]rchs Lamiae domi cae­cae, foris oculatae. Plut. Lamiae, and only looke into himselfe by the eyes of his Parasits, as if he desired to reade theIntus teipsum considera, non qualis sis aliis credas. Sen. ad Lucilili. epist. 81 Ca­talogue of his owne good parts through the Spectacles of flat­tery, which makes the least letter of a great shew, and some­times a cypher to be mistaken for a figure. The Sycophants language is a false-glasse, & represents thy conscience white, when thou maist change beauty with the Moore, and not lose by the bargaine.

Hieron. ad De­mitriaden. O what a happy man is hee that neither flattereth, nor is flat­tered; deceiues, nor is deceiued: that neither doth hure, nor re­ceiues [Page 32]hurt. Cauendum 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 vnderstand this, more happy if we repell it, most happy if we be of S. Augu­stines minde,Bonum est lau­dari, sed praestan­tius est esse lau­dabilem. Sen. lib. de moribus. not to thinke those happiest who haue most prayses, but those who deserue those prayses. And therefore when these Parasites praise thee, thinke it is but to prey vpon thee, and Though they speake fauourably beleeue them not.

Secondly, as thou art to take heede of their Praises, so thou art to beware of their Promises. For as there are Parasites that will praise thee more then thou deseruest, for their own com­modity; so there are Flatterers that will promise thee more then they meane to performe, partly to make vse of thee, and partly for their owne vain-glory.

These are they that receiue and entertaine their Fauourites and followers, with kinde gestures, and good language only,Promissis diues quilibet esse po­test. Ouid. vnmeasurable in promises, but sparing in ministring to their wants: whom I may fitly compare toVerba pro­mittentium Cu­pressis smilia, quae sublimes cum siat & pul­chrae, fructum non habeant. Plut Apop. some fruits, which by a lushious smell, and delightfull colours, inuite a man to eate, but proue vnsauoury and distastfull.

These are they that will vse men as they doe their Water-Spaniels, to fetch and bring, and for your labour, they spit in your mouthes, and make you their mocking stocke behinde your backes.

These are your frothy,-barmy-headed,-superficiall,-glo­zing Guls, thatPriusquam promittas delibe­ra, & cum pro­misseris facias, vt ne quis meri­to tuo te oderit. Stob. de Mor. put more confidence in their words, then meaning; and more to the pronunciation, then their words.

These are they that are the reflection of higher substances, whose sugar-candied promises, and fustian protestations bring more petitioners to their doores in the Vacation, then you shall finde of Clyents at a Lawyers in the Tearme-time.

These are your vnder-Spheares that follow the motion of their Primum mobile, whose greatest glory is to haue grace and fauour with the higher Powers, when in the meane time they haue little or no grace in themselues, andCum tot popu­lis in aula stipa­tus eas, in tot po­pulis vix vna fi­des. Sen. Her. Fur. haue lesse will (if power) to shew any fauour to those that relye vpon them. Though they speake fauourably, beleeue them not.

When the Douil promised Christ the kingdomes of the world, and the glory of them, it was more then he meant our [Page 33]Sauiour, or at least more then he could performe, for these were not in his power; Now because in all things we must be as vnlike the Deuill as may be (lest he challenge vs for his owne) thence we may learne (M^r. Perkins in Mat 4. saith a reuerend Diuine) to be wary and watchfull to our promises, that therein wee bee not like vnto Satan,Ncmo fere ere­dit nisi ei quem fidelem putat. Perditissimi est igitur lominis fallere eum, qui laesus non esset, nisicredidisset. Cic. pro Ros. promising that which we neuer meane to performe, or neuer can performe, though we meant it.

What a deuill then doe these men meant to choake a man with such promises as they haue neither power nor will to performe?

Jn dome 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 itNulla fides pie­tas (que) viris qui castra sequuntur, Venalesque manus. Lucan. is quicke to promise, and slow to performe; receiuing substance, but returning smoake; at fumo pereat qui vendit eundem. Homer writing of Ʋlysses, saith, that whatsoeuer hee spake proceeded from his heart; this will neuer bee iustly affir­med of these in after ages. Large promises in him that hath neither power nor will to performe, are figures of cruelty, and better it were for a man at first to be denied, then at last deceiued.Turpe erit in miseris veteri ti­bi rebus amico Auxilium nul­la parte tulisse tuum. Ouid. Pont. 2. The property of a true friend is to performe more then he promiseth, (of these we may find some:) but the condition of a dissembler, is to promise more then he meanes to performe, (of these we may daily light vpon too many.)

In Caranensi Hispaniae agro, fons est aurci co­lor is omnes often­dens pisces, nil extra illam aqud cateris differen­tes. Plin. nat. hist. lib. 2. cap. 103. In the Country Carinensis (of Spaine) there is a Riuer that shewes all the fish in it to be like gold, but take them in­to thy hand, and they appeare in their naturall 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 vpon our English shore, and some vaine-glorious gull as thou maist take in hand, will glister in his promises, as in his garments, but bring him to the touch, hee is but drosse: 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 fauourably, beleeue him not.

Autigonus was called Doso, Plutarch. because hee vsed to promise much and performe little, (like him that promised centum cues, and brought but centum oua,) I will not call any of your muskie-Courtiers Doso, though some of them doe so:Plus tibi polli­citis praestandū, non minus, vnde Vna data est bomins lingua, manus (que) duae. At tu nil prae­stas, promittis plurima, tanquā Mare duae lin­guae sint tibi, nul­la manus. Owen. Epig. they are Giants in their words, and Dwarfes in their deeds, they haue masculine promises, and feminine performances; their tongues are as supple as their hammes, they sooth all in speech, yet seldome speake in footh, their hearts are many Regions from their tongues. Though they speake fauourably, be­leeue them not.

They haue quite forgot their Grammar rules, that to pro­mise and to pay are ioyned together, because thatOmne promi­sum cadit in de­bitum. Promise is a debt that must be paid; but itProm. Pol. sed denique non Sol. Rom 13.8. may be they loue to pay no debts. If some had knowne it sooner, I know whose debts might haue beene paid the better. O we nothing but loue, (saith the Apostle.) Allow this: but if these pay it, it is in cracked coine, not currant in Gods Exchequer. For, their Loue is Dissimulation, and their Charity (not cold) but dead. If Promises be Debts, these Ʋndertakers are such banckrupts (though not of wealth, yet of honesty)Si bene quid facias, facias ci­tò, nā cito factū Gratum erit, ingratum gratia tarda facit. that they will neuer pay, though you giue them time till Dooms day. If thou seest them, trust to thy selfe, nay rather in God: for, he Ecclus. 32.24. that trusteth in him shall fare neuer the worse: but if thou trust to these, it is ten to one thou shalt fare neuer the better: And therefore though they speake fauourably beleeue them not.

More is procested now then in former times, but lesse done. It is wittilyNon temperare manus à pectore & ore, est animi signum valdè im­potentis adeoque eius, quimbil minus sentit quam quod vi­deri vult. Tacit. obserued that the old manner of saluting was, to take and shake one another by the hand, now wee locke armes and ioyne breasts, but not hearts. The old handfull was better then this new armefull. The Romanes vsually 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 hearts errand. Now we haue studied both textures of words, and pretextures of manners to shroud dishonesty.Video blandas consalutationes, amicos comple­xus, bilares com­potationes, cata­ra (que) officia huma­nitatis, ac orem indignam, ficta, fucata, omnia. Erasm. How common a thing is it to see one man imbrace another with such friendly complements, as though they were knit in the insoluble knot of perfect Friendship, and yet alas how farre [Page 35]from meaning well one to another?

How swiftCras do non bo­diè, sic nego quo­tidiè. are some men with golden words to promise, and how slacke to performe?

How easie to haue a friend in words, and how hard to finde one in deeds?

For you shall haue some that by a speciall kinde of mouth­glew will cleaue readily to all acquaintance, and at the first dash (after the saluting of the shadow of your shooe-strings) will ingage himselfe to doe you any friendly office that lyes in the vttermost compasse of his power. But take heed how any time thou trustest one that is too generall, for hee can ne­uer be at any time particular. Common courtesie is no cour­tesie, andAmicus omni­um, amicus nul­lorum. Cic. de Am. he that is kinde to all, is commonly kind to none. He loues vs best, that does for vs most; but he that speaketh much more then he thinketh, performeth alwayes much lesse then hee speaketh: so hee shewes himselfe to bee such as hee would be, he cares not though he be not such as he should be. Trust him not any way till thou hast tried him euery way: his affection is a fiction, Though he speaketh fauourably, beleeue him not.

Thus with as many good wishes to the Patient as to my selfe (wishing him hereafter to take better heed of the Agents flattering praises, and his fustian promises) I kindly take my leaue of him till the next time I meete with him, which will not be long, for I know I shall haue occasion to speake with him againe in handling of the next thing which is to be spo­ken of in order, which is the Malady, Credulitie.

The world is but a wilde Forrest of fooles, and the Credulous man is one of them, and the Flatterer is his shadow. They say that hee that will passe quietly through a Common-wealth, must auoid the Foole, and take heed of the Knaue; but there is a great deale of more danger in the Knaue then in the Fool, forCredulitas er­ror magis est quam culpa, & quidem in opti­mi cuius (que) men­tem irrepit fi­cillimè. Cic. ep. 10 Credulitie is rather a fault then an offence, for it hurteth no man but it selfe: But in this deceit is both the offence in promising the Credulous more then he meanes to performe, (for so he doth what hee should not:) and the fault in failing of what hee promised (for so hee doth not what hee should.) [Page 36]The master-peece of this Art is, to draw on the Credulous by performance of small things, that he may the more finely fetch him ouer in the greater (as Fabius Liu. anal. lib. 13 [...] Maximus told Scipio preparing for Affrica concerning Cyphax: Fraus fidem in parvis sibi perstruit, vt cum operaepretium sit, cum magua mercede fallat) The onely remedy against such Crasts-masters is this, notPaucis creden­dum, nec nisi ijs quorum longo vsu cognita tibi fides. Cic. ad Frat to trust, for he that trusteth not can hardly be deceiued, and therefore Though he speaketh fauourably beleeue him him.

Let thus much (or rather this little) suffice to haue spoken of the Malady: and for this Breuity I will make thee some amends in applying of the Remedy. Beleeue him not. Though he speaketh fauourably beleeue him not.

It seemes Vertue had once the Empire of the world, for an­tiquitie shewes many coynes of her stamp; and euen this age so feares her power as euery one will weare her liuery, though few doe her seruice. Seemings are now sought, Beings thought superfluous. The labour of most men now a dayes, is not to obtaine Truths but Opinions warrant. It is a thing therefore very difficult to finde out the humours of men, because so many dissemble their dispositions. ThisAnnosa vulpes non capitur la­queo. businesse requires a crafty and experienced wit, for deceit is neuer so soone dis­couered as by the deceitfull: whereas Credulitie and too can­dide a construction of anothers outward shew is aSeni dire ver­ba difficile. Ter. Fallicur ex faci [...]i quicaret arte doli. Ouid. meere sicknesse in the iudgement, and weaknesse in the vnderstan­ding, and the onely disaduantage to an honest heart. For as the Orator saith, Vt quisque est vir optimus, it a difficillime esse a­lios improbos suspicatur, because he wils no man ill, therefore heInnocens bo­minum genus, est meximè ob­noxium violan­tiae. Errat qui isto­rum, qui occur­runt, vultibus credit. thinkes that he hath no mans ill will: But the handmaid of Wisedome is Slow-beleefe. For there be some that seeme the very images of sanctitie, lowly, courteous, modest, hum­ble, their eyes fixt on their graues, their hayre shorter then their eye-browes, as though they were myrrors of Religion and Piety, and yet haue nothing within but artificiall knaue­ry, fraud, deceit, and hypocrisie. TheIn verbis ne nimium mibi pruri, ad ficta abi. Lip. pol. lib. 1. best discouerer of mens minds are their actions, the best directer of action is counsell, and the best tryall of counsell is experience. For morall Honesty (like Christian Piety) consists not in verball [Page 37]profession and protestation, but in actuall practice void of all corruption, and spotlesse.

1 First therefore, he that will not be deceined by those that make Religion the cloake of their ambitionDe fide cuius (que) magis oculis qua auribus creden­dum. Ruffin. must not listen after their words, but looke into their actions, lest his eares that tickle with some pleasing report, doe afterward tingle with the smart of the blow. For, as Alexander said to An­tipater, that outwardly hee did weare a white garment, but it was lin'd with purple: So, theNescis quale tega: splendida vita malum. holiest men in shew, proue often the hollowest men in heart; for there are some, that with an externall shew of chirping piety will maske their damnable dealing. But take heed of them. TheseForis vultu applaudunt vir­ginco, intus Scor­pionis pugnunt aculio. Alan. de Complanct. nat. Harpies haue virgins faces, but Vulturs tallons. Though they speake fauorably beleeue them not.

2 I can neyther giue nor receiue better Caution then S. Am­brose his counsell and admonition;Ambrose. Neque adulantes nos, nec adulandos cuiquam exhibere, alterum enim calliditatis est, vanita­tis alterum: Let vs neyther flatter, nor suffer our selues to be flattered: for the one is signe of craft, the other of folly.

And seeing Flatterers are so smooth and false a kinde of people to deceiue and intrap vs,Nam multi more at (que) exem­plo isto viuunt, quos cum cense­as esse amicos reperiuntur falsi falsimoniis, lin­gua factiosi, iner­tes opera, sublesta Fide. Plaut. let vs be very carefull againe in the choice of our company, our friends, and our councellors; and let vsDeligas quem diligas. choose such as are timentes Deum, & veritatem amantes, fearers of God, and louers of the truth: such as doe desire to please their friends, that they may be thereby profited and not hurt: such as with the Apostle hadGal. 1, 10. rather please God then men. And seeing it is hard to finde such an one, let vs follow the counsell of the Wiseman, Amici tibi sint multi, Consiliarius autem vnus: Auxilio multi, consilio mihi erint pauci. Sen. Though our friends bee many, yet let our councellors be few. Be at peace with many, neuerthelesse haue but one councellor of a thousand, Ecclus 6.6.

A manMetellus ali­quid militiae in­terogatus, si in­quit tunicam arcani mihi con­sciam scirem in ignem abijcerem. Plut, de Grac. may keep a corner of his minde from his friend, and it be but to witnesse to himselfe, that it is not vpon faci­litie, but vpon true vse of friendship that he imparteth him­selfe.

It is not fitting that things determined should be commu­nicated but to those without whom they cannot be effected.

The tongue of a foole carues a peece of his heart to euery man that sits next him: but prying policie sayes,Eximia est vir­tus praestare silen­tia rebus; Et contrà, gra­nis est culpa ta­cenda loqui. Ouid. It is farre safer to know what a man speakes, that to speake what hee knowes. There is no better Philosophy then for a man to learne silence. And as it is good to forbeare to talke of things needlesse to bee spoken, so it is much better to conceale things dangerous to be told: for he that reueales a secret ma­keth himselfe a prisoner, and how canst thou trust a man with that thou canst not keepe thy selfe? But open not thy heart to enery man, lest hee requite thee with a shrewd turne. Eccles. 8.19.Vt 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 neuer well but when they are vnpacking their bosomes with words, and whispering their thoughts in the eares of their reputed friends: and at length through the perfidiousnesse of some false brother they are brought eyther to dye shamefull deaths, or liue the like liues. O doe not God so great dishonor, as to demi-deifie a flatte­rer in making him priuy to thy heart and thoughts. For, There is a friend (Eccl. 6 9. saith the Sonne of Syrach) who being turned to en­mitie and strife, will discouer thy reproach. In minimis re­bus qui deficit, il­le putatur In magnis nul­lam velle tenere fidem. Proue him there­fore first, and be not hasty to credit him, Ecclus 6.7. And though he speaketh fauourably beleeue him not.

Ecclus. 6.15. Nothing doth connteruaile a faithfull friend (saith the Wise­man)Amicus ma­gis necessarius quam aqua & ignis. Sen. and his excellency is vnualuable. And therefore a young Souldier hauing wonne the Race, Cyrus asked him if he would change his horse for a Kingdome. No surely my Liege (quoth he) yet would I willingly forgoc him to gaine a true friend, could I tell where to finde him. Faelix amicus cui vel vnus con­tigit. For indeed (as the Sonne of Syrach saith) Hee 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 meaneCui tuam rem cum credideris, sine emni cura dormias. such a friend whose bosome is a closet, where one may safely lay vp his complaints, his doubts, his cares, and secrets, and looke how hee leaues them, a man may bee sure to finde them. No, no,Vbi amici, ibi opes; & vbi opes, ibi amici. Friendship was wont to extend vsque ad aras, but now it ex­tends vsque ad crumenas, eueryTurpe quidem dictu, sed si modo vera fatemur, Vulgus amiciti­as vtilitate pro­bat. Ouid. [...] man almost measuring euery thing by the rule of his owne profit. But (although thou oughtest to giue greatest credit in cases of greatest waight to [Page 39]the counsell of those whose wisedome and experience haue formerly approued their seruice, yet) [...]. i. Consule non quaesuauissim a. sed qua optima. Laert in Solon such as aduise, eyther to sooth thy humor, or for their owne particular aduantage, may well be heard, but ought not to be trusted. And there­fore Though these speake fauourably beleeue them not.

Plaine dealing is dead, and what wee most lament died without issue.Improbitas tan­ti, probitas tam denique parui Penditur, vt 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 mans rising. For albeit mens eyes be dazeled with the splendor of vertue, and cannot choose but admire her beauty, yet haue they no power to follow her: many are content to wooe her, but few to wed her: andƲirtus lauda­tur & alget. many will be ready to praise her, that will let her starue for cold before they will take her in and warme her by their fire.

In times past, he that learnt the seauenGram. loqui­tur. Dia. vera do­cet. Rhet. verba colorat. Mu. canit. Ar. numerat. Geo. ponderat. As. co­lit astra. liberall Arts, as Grammar, the key of knowledge; Logicke, the rule or reason; Rhetoricke, the mother of Eloquence; Musicke, the sweet recreation of wearied mindes; Astronomy, the secret know­ledge of Nature, and course of the heauens; Arithmeticke, the Art of Numbring; and Geometry, to worke by rule, com­passe, waight and measure; he had obtained and gotten euen a world of wealth and treasure. But in these wretched dayes, he that knowes not the eight liberall Science, called—viuere nescit, Vt benè vulgut ait, qui nescit dis­simulare. Paling. Ars adulands, knowes not how to liue.

While Homer was liuing, 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 graues; but in the meane timeRes humanas ordine nullo for­tuna regit, spar­gitque manu mu­nera caeca &c. Sen. the detestable crew of fooles, flatterers and parasites, receiues the largest gifts at blind Fortunes hands, for now a-dayes whilest wise men beat the bush, fooles catch the birds; and while valiant men cracke the nuts, cowards eate the kernels.

This foole-catching trade, (the Art of flattery) may be called indeed Scientia liberalissima, not that it conteineth a­ny liberality of vertue, or honest knowledge; but because benefits are so liberally contributed vnto it (as daily experi­ence sheweth) for as one said, that now adaies, one cluster [Page 40]of Law is worth a wholeIuris-prudentes prudentes iure vocantur. Tam benè cum sludeant proui­de antque sibi. Owen epig. vintage of Diuinity; so may I say, (as I daily see) that some of Will Sommers Kindred can get more in one yeare with fooling, then some honest painefull Student can get all his life time with plaine dealing. O how I suffer when I see so many men fall from vertue, and addict themselues to this filthy trade of flattery, whereby both No­blemen, Gentlemen, and good natur'd men are abused; and fooles, flatterers, dissemblers and iesters nousled in impu­dency, and nourished by pettie theeuery, like the waspe that liueth vpon the labour of the painfull Bee.

For you shal haue a stigmaticall Thraso, Fexpopuli, the scum and dregs of the people, that hath neither wit nor honesty, no nor any commendable quality, as meanes to insinuate into fauour, but garrulous pratling vnworthy chast eares, yet shall hee want no countenance (no nor maintenance) if so be he can but this Art of Flattery, to feed the flame of wic­kednesse with the fuell of sinfull foppery.

Though a man were an Ocean of learning, as Plutarch is called; or if a man were so full as Plinie, whose workes 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, Theoricall and Practicall, reall and rationall, actiue, and factiue; yet let himCura quid ex­pediat prior est, quam quid sit ho­nestum. studye and pra­ctise this eighth liberall Science, and hee shall finde it more liberall vnto him then all the rest; for the professors hereof are growne so familiar with the superior sort, that they bring to passe euen what they list.

The flatterer was neuer yet asham'd to shew his face, yet in former ages, palpably to flatter was accounted but the pro­fession of a knaue: but now, vaine-glory doth so sway a­mongst vs, that hee that wants a knaue to flatter him, can play the foole and flatter himselfe. It is not worthy (now a­daies) to be called a feast, where there is not a Iester and a Pa­rasite to cheare vp the guests, the one to rayle and slander, the other to smooth and flatter: for as the body must be bal­lanced with excesse, so the minde must be recreated with [Page 41]slauish delights. There you shall haue one auow a villanie, an other will sweare to it, a third will defend it, and all the rest will laugh at it; and he that can flatter it and foole it the finest shall bee the most applauded, and the best rewarded. Thus shall vice bee animated and borne out, bee it neuer so bruitish and vnciuill, and be hug'd in the bosome of charity,Stulti fortuna­ti miseros con­temnunt. when a man honest, if poore, shall bee scarce knowne of his neighbours, much lesse haue any measurable allowance,Phaleris or­nantur aselli de­phalerantur equi. for vice rides on horse-backe when vertue goes on foote.

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 vertue is ingratitude, and so many good wits iniured in the iustice of their merit, guld by Scycophants and Flatterers, are not onely hereby distracted in their studies, and dis­maid to proceed; but which is worst, so great discontent­ment bred, that they often proue disloyall, reuolt from obedience, and either fall into dishonest shifts at home, or bad atchieuements abroad, thrusting their weapons into the bowells of their mothers, either by open practices, or secret conspiracies.

I should but iade your patience to recite the seuerall pra­ctices of this flattering flocke, for there belongs vnto their art, glozing, cogging, doubling, dissimulation, ieasting and rayling, with more trickes then euer Baboone or Monkey shewed for money. These are they that can spin themselues silken suites (ex assentando) on the voluble wheele of their pleasing tongues. These are they that with their detestable practice of flattery, withdraw men from the studie of ver­tue; these are they that lye at receit for the fruites of other mens deserts; these are they that make some to fall vpon Sylla, some vpon Caribdis, whose Syrens songs yeeld such dainty and delicate tunes to the eares of ambitious & vaine-glorious people, that while they seeme to swim in the flood of fortune, they sinke in the stinking puddle of follie. O that we could thinke that when these beasts skip and play aboue their wont, that there is some tempest a comming.Adulatio, mel vene ta [...]um, & venenum melli­tum. Follow thou the example of Ʋlisses for the auoyding of these theirNos adpatriam festinantes, mor­tiseros Syrenum cantus surda au­re transire debe­mus. Hieron. in Epist. sweet venemous inchantments, stoppe thine eares against [Page 42]their magicall incantations, if thou must needs heare them, yet doe not trust them, for they will draw thee vpon the rocke of danger, from that Rocke which is thy Sauiour: Though they speake fauourably beleeue them not.

As Diogenes said, that, Of all wilde beasts a slanderer; of all tame beasts a flatterer was the worst: So may I say, that al­though all Flatterers be odious & dangerous, yet theFallerete nullus vult, qui tibi du­ra minatur: Sed potius caue­as, 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 euer was, was a Creeper, and beguiled the woman, who thought that such a crawler could not haue such craft, as afterwards shee found hee had: but though hee humbleth himselfe and goe 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 aimes high, and hits those soonest who lie highest. Though hee speake fa­uourably beleeue him not.

Nuda est veri­tas, nec quarit angulos. Adag. The beauty of Truth is in her nakednesse, and there­fore shee seeks no corners to hide it: but Falshood is vgly, if stripped bare; and therfore (Non aeque no­cet his qui sese odisse fatetur, Atque hic qui purum fingit amorem. Occulta subdolus arte necet. Ecclus. 6.13. like ill complections) she bor­roweth colours to couer her deformity: and therefore Dio­genes calls it Lethale mulsum, poison in a cup of gold; a beau­tifull whore, faire without and foule within; a monster vgly to behold, if it might be seene, and very dangerous to trust, if it might bee knowne: and therefore (saith the wise man) Separate thy selfe from thine enemies, and take heed of thy friends. For this world is a Theater, wherein nothing is represented vnto vs but in a personate fashion:Vterumq [...]e arma to milite complent. Virg. Aeniad. Looke into Epeus horse, andSaepe sub agni­na latet hirtus pelle Lycaon; Subque Catone pio, perfidus ille Nero. whatsoeuer the outside promise, you shall finde in the bowels of it the destruction of Troy.

Suspition is a vertue, where a man holds his enemy in his bosome: and thou hadst better suspect too soone, then mislike too late; for behold hee fashioneth himselfe to no­thing more, then how to become speculatiue into thee, to the end to know how to worke thee, or winde thee, or go­uerne thee, or deceiue thee. He is the veryFides est fun­damentum hu­manae societatis. Cic. Gangreene, and Canker worme of humane societie: for like a false Apple he is rotten at the heart,Abundans cautela non no­cet. take heed of him, and Though he speaketh fauourably beleeue him not.