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meerely of Flattery; And if hee be an Ordinary Flatterer, he will have certaine Common Attributes, which may serve every Man; If he be a Cunning Flatterer, he will follow the Arch-fiatterer, which is a Mans selfe ; and wherein a Man thinketh best of himselfe, therein the Flatterer will uphold him most: But if he be an Impudent Flatterer, look wherin a Man is Conscious to himselfe, that he is most Defective, and is most out of Countenance in himselfe, that will the Flatterer Entitle him to, perforce, Spretà Conscientiâ. Some Praises come of good Wishes, and Respects, which is a Forme due in Civilitie to Kings, and Great Persons, Laudando præcipere; When by telling Men, what they are, they represent to them, what they should be. Some Men are Praised Maliciously to their Hurt, therby to stirre Envie and Iealousie towards them; Pessimum genus Inimicorum laudantium; In so much as it was a Proverb, amongst the Grecians; that, He that was praised to his Hurt, should have a Push rise upon his Nose: As we say; That a Blister will rise upon ones Tongue, that tell's a lye. Certainly Moderate Praise, used with Opportunity, and not Vulgar, is that which doth the Good. Salomon saith, He that praiseth his Frend aloud, Rising Early, it shall be to him, no better then a Curse. Too much Magnifying of Man or Matter, doth irritate Contradiction, and pro cure Envie and Scorne. To Praise a Mans selfe, cannot be Decent, except it be in rare Cases: But to Praise a Mans Office or Profession, he may doe it with Good Grace, and with
a Kinde of Magnanimitie. The Cardinals of Rome, which are Theologues, and Friars, and Schoole-men, have a Phrase of Notable Contempt and Scorne, towards Civill Businesse : For they call all Temporall Businesse, of Warres, Embassages, Iudicature, & other Emploiments, Sbirrerie; which is, Under-Sheriffries; As if they were but matters for Under-Sheriffes and Catchpoles; Though many times, those Undersherifferies doe more good, then their High Speculations. S. Paul, when he boasts of himselfe, he doth oft enterlace; I speake like a Foole; But speaking of his Calling, he saith; Magnificabo Apostolatum meum.
(T was pretaly Devised of Esede; Tree Fly I siste per the tr ee of its Churist whecit, ini set best a Dust ice I raise? So are there some time Persus, that whatsoever goeth alore, or novech upon greater Means, if they have never so listie Hand in it, they thinke it is they that carry it. They that are Glorious, mast needs be Fucs: For all Bravery stands upon Comparisons. They must needs be Viclert, to make good their owne Vaunts. Veither can they be Secret, and therefore not Effectuall; but according to the French Proverb; Beaucoup de Bruit, peu de Fruit: Much Bruit, little Fruit. Yet certainly there is C'se of this Qualitie, in Civil Aviaires. Where there is an Opinion, and Fame to be created, either of Vertue, or Greatnesse, these Yen are good Trumpetters. Again, as Titus Litius noteth, in the Case of Antiochus, and the Eto lians; There are sometimes great Effects of Crosse Lies; As if a Man, that Negotiates between Two Princes, to draw them to ioyne in a Warre against the Third, doth extoll the Forces of either of them, above Measure, the One to the Other: And sometimes, he that deales between Man and Man, raiseth his owne Credit, with Both, by pretending greater Interest, then he hath in Either. And in these, and the like Kindes, it often falls out, that Somewhat is produced of Nothing: For Lies are sufficient to breed Opinion, and Opinion brings on Substance. In Militar Commanders and Soldiers, Vaine-Glory is an Essentiall Point; For as Iron sharpens Iron, so by Glory one Courage sharpneth another. In Cases of great Enterprise, upon Charge and Adventure, a Composition of Glorious Natures, doth put Life into Businesse; And those that are of Solide and Sober Natures, have more of the Ballast, then of the Saile. In Fame of Learning, the Flight will be slow, without some Feathers of Ostentation. Qui de contemnendå Gloriâ Libros scribunt, Nomen suuni inscribunt. Socrates, Aristotle, Galen, were Men full of Ostentation. Certainly Vaine-Glory helpeth to Perpetuate a Mans Memory; And Vertue was never so Beholding to Humane Nature, as it received his due at the Second Hand. Neither had the Fame of Cicero, Seneca, Plinius Secundus, borne her Age so well, if it had not been ioyned, with some Vanity in themselves: Like unto Varnish, that makes Seelings not onely Shine, but Last. But all this while, when I speake of Vaine-Glory, I meane not of that Property, that Tacitus doth attribute to Mucianus; Omnium, quæ dixerat, feceratque, Arte quadam Ostentator: For that proceeds not of Vanity, but of Naturall Magnanimity, and discretion: And in some Persons, is not onely Comely, but Gracious. For Excusations, Cessions, Modesty it selfe well Governed, are but Arts of Ostentation. And amongst those Arts, there is none better, then that which Plinius Secundus speaketh of; which is to be Liberall of Praise and Commendation to others, in that, wherein a Mans Selfe hath any Perfection. For saith Pliny very Wittily; In commending Another, you doe your selfe right; For he that you Commend, is either Superiour to you, in that you Commend, or Inferiour. If he be Inferiour, if he be to be Commended, you much more: If he be Superiour, if he be not to be commended, you much lesse. Glorious Men are the Scorne of Wise Men; the Admiration of Fooles; the Idols of Parasites; And the Slaves of their own Vaunts.