A divine herbal together with a forrest of thorns In five sermons. ... By…A divine herball together with a forrest of thornes In five sermons. ... By…

1 Where is abundance of thorns, there is most commonly a barren ground. For they hinder the happy influence of the heavens, the kindly heat of the sun, the dews of the clouds, and all those working causes of fertility. God prearms Ezekiel, that he should not wonder at the barrenness of Israel, ¹for briers and thorns shall be with thee. Let no man marvel at our unprofitable ⟨p. 122⟩times; we have too many Briers and thorns among us: which do what they can to hinder the goodness of heaven to us, or our goodness to heaven. That which is sown nigh or among thorns seldom prospers. Our Saviour saith, that the Seed sown in some hearers, brought forth no fruit;² for the Thorns choked it. The very company of the wicked is harmful, for they are as thorns to stifle any goodness. The companion of fools shall be afflicted, saith Solomon. He dwells among thorns, that shall wound him. To lay no more affliction upon him then Solomon there meant; as appears by the opposite member of the verse: he shall endure a privation of what good soever he had; and a position of their lewdness. A good man with ill company, is like a living man bound to a dead corps: that will sooner suffocate him, then he can revive that. The Soul that lives among thorns shall hardly thrive. Therefore saith the Lord of the vineyard concerning the barren tree. Cut it down, ³why troubles it the ground?

1 Where is abundance of thornes, there is most commonly a barren ground. For they hinder the happy influence of the heauens, the kindly heat of the sunne, the deawes of the clouds, and all those working causes of fertillity. God prearmes Ezekiel, that he should not wonder at the barrennesse of Israel, ¹for bryers and thornes shall be with thee. Let no man maruell at our vnprofitable ⟨p. 122⟩times; we haue too many Bryers and thorns among vs: which do what they can to hinder the goodnes of heauen to vs, or our goodnes to heauen. That which is sowne nigh or among thorns seldome prospers. Our Sauiour saith, that the Seede sowne in some hearers, brought forth no fruite;² for the Thornes choked it. The very company of the wicked is harmful, for they are as thorns to stifle any goodnes. The companion of fooles shal be afflicted, saith Salomon. He dwels among thorns, that shall wound him. To lay no more affliction vpon him then Salamon there meant; as appeares by the opposite member of the verse: he shall endure a priuation of what good soeuer he had; and a position of their lewdnesse. A good man with ill company, is like a liuing man bound to a dead corps: that will sooner suffocate him, then hee can reuiue that. The Soule that liues among thornes shall hardly thriue. Therefore saith the Lord of the vineyard concerning the barren tree. Cut it downe, ³why troubles it the ground?

1. 1Ezek. 2. 6.
2. 2Mat. 13.
3. 3Luke. 13. 7.

2 Thorns and briers grow most commonly on heaps, and seldom are found single, or destitute of company of their own kind, And though they be troublesomely harmful to other trees, yet they fold and embrace one another, without hurt. It is so usually seen, that wicked men hold together, and sins grow in united clusters. There is a combination of the ungodly; even so far as to the very participation of their estates.¹ Cast in thy lot with us; we will have all ⟨p. 123⟩one purse. They are entangled in mutual amity, like beds of Eels; nothing but thunder can break their knots.² Is it much, saith Christ, that you purpose diligere diligentes, to love them that love you? Why, briars and thorns do it, even Publicans do the same. Yea, I would to God, their unity did not shame ours. We see here, that one of the Papists chief marks of their church is not infallible; their consent or unity: when briers & thorns have it. The Pharisees, Sadducees, Herodians conspire against Christ: may be, they with the rest. Sins grow in heaps, like thorns in bushes: where are some, are many. The Apostle brings them in by couples & companies. Gluttony & Drunkenness, Chambering and wantonness, ³strife and envying. Me thinks Gluttony & Drunkenness come in like an Englishman, and a Dutchman. Chambering & Wantonness like an Italian and a Venetian. Strife & Envy like a Spaniard and a Frenchman. These sins being so National, and natural to the countries: to over-drink in Germany; to over-eat in England; to wantonize in Italy and Venice; to quarrel in France, and to be envious in Spain; Envy being ever the bosom-companion of Pride.

2 Thornes and bryers grow most commonly on heapes, and seldome are found single, or destitute of company of their owne kinde, And though they be troublesomely harmefull to other trees, yet they fold and embrace one another, without hurt. It is so vsually seene, that wicked men hold together, and sinnes grow in vnited clusters. There is a combination of the vngodly; euen so farre as to the very participation of their estates.¹ Cast in thy lot with vs; wee will haue all ⟨p. 123⟩one purse. They are intangled in mutuall amity, like beds of Eeles; nothing but thunder can break their knots.² Is it much, sayth Christ, that you purpose diligere diligentes, to loue them that loue you? Why, bryars and thornes do it, euen Publicans doe the same. Yea, I would to God, their vnity did not shame ours. We see here, that one of the Papists chiefe marks of their church is not infallible; their cōsent or vnity: when bryers & thorns haue it. The Pharises, Saduces, Herodians conspire against Christ: may be, they with the rest. Sins grow in heaps, like thornes in bushes: where are some, are many. The Apostle brings them in by couples & companies. Gluttonie & Drunkennes, Chambering and wantonnesse, ³strife and enuying. Me thinkes Gluttonie & Drunkennes come in like an Englishman, and a Dutchman. Chambering & Wantonnes like an Italian and a Venetian. Strife & Enuie like a Spaniard and a Frenchman. These sins being so Nationall, and naturall to the countreys: to ouer-drinke in Germanie; to ouer-eate in England; to wantonize in Italie and Venice; to quarrel in Fraunce, and to be enuious in Spaine; Enuie being euer the bosome-companion of Pride.

1. 1Pro. 1. 14.
2. 2Mat. 5. 46.
3. 3Rom. 13. 13.

3 Thorns and briers, by reason of their thickness and sharpness, are refuges for Serpents, Snakes, Adders, and such other venomous beasts. Where the ungodly have a strong part, oppression, rapine, robbery, murder, and all those fatal and death-striking serpents are fostered. God, when he told Ezekiel. Ezek. 2. That briers and thorns should ⟨p. 124⟩be with him; adds in the very next words, And thou shalt dwell among Scorpions. Therefore in Latin, Rubetum is a place of briars and brambles; and Rubeta is a toad, and that land-toad, the most venomous of the kind. It is dangerous sleeping near such places. He that lives among the wicked, hath no need of security, but to have clear and circumspect eyes; lest either the thorns prick him, or the Serpents under the thorns sting him. Woe is me, saith the Psalmist, that I must remain in Mesheck, and dwell in the tents of Kedar.

3 Thornes and bryers, by reason of their thicknes and sharpnes, are refuges for Serpents, Snakes, Addars, and such other venemous beasts. Where the vngodly haue a strong part, oppression, rapine, robberie, murder, and all those fatall and deathstriking serpents are fostered. God, when he told Ezekiel. Ezek. 2. That bryers and thornes should ⟨p. 124⟩be with him; addes in the very next words, And thou shalt dwell among Scorpions. Therefore in Latine, Rubetum is a place of bryars and brambles; and Rubeta is a toad, and that land-toad, the most venemous of the kinde. It is dangerous sleeping neere such places. He that liues among the wicked, hath no neede of security, but to haue cleere and circumspect eyes; lest either the thorns pricke him, or the Serpents vnder the thorns sting him. Woe is me, sayth the Psalmist, that I must remaine in Mesheck, and dwell in the tents of Kedar.

1. 1Pro. 22. 5.
2. 2Acts. 12. 10.
3. 31. Pet. 4. 18.

5. Sins are fitly compared to thorns and briars, for their wounding, pricking, and such harmful offences. Therefore they are called tribuli, a tribulando; from their vexing, oppression, and tribulation they give those that touch them. The wicked are such Caltrops to the Country, boring and bloodying her sides. Either pricking the flesh, or tearing of the fleece; as briars and bushes that rob the sheep of their cotes, which come to them for shelter. A great man wicked is like Abimelech, whom Jotham calls a Bramble in his Parable.¹ The Olive would not leave his fatness, nor the Fig-tree his sweetness, nor the Vine his goodness, to be promoted over the trees. But the aspiring Bramble usurps it: and (as if he were some great Cedar) he calls the Trees to trust under his shadow. But when poor men come to this Bramble for refuge, here they loose a lock and there a lock, till they are left naked, Yea, the clothes are not only rent from their backs; but like the sons of Sceva exorcising the evil spirits, they depart not away naked only,² but wounded. Their garments satisfy not these briars, scarce their blood and lives.

5. Sinnes are fitly compared to thornes and bryars, for their wounding, pricking, and such harmefull offenses. Therefore they are called tribuli, a tribulando; from their vexing, oppression, and tribulation they giue those that touch them. The wicked are such Calthrops to the Countrey, boring and bloudying her sides. Either pricking the flesh, or tearing of the fleece; as bryars and bushes that robbe the sheep of their cotes, which come to them for shelter. A great man wicked is like Abimelech, whom Iotham calls a Bramble in his Parable.¹ The Oliue would not leaue his fatnesse, nor the Figge-tree his sweetnesse, nor the Vine his goodnesse, to bee promoted ouer the trees. But the aspiring Bramble vsurpes it: and (as if he were some great Cedar) he calls the Trees to trust vnder his shadow. But when poore men come to this Bramble for refuge, here they loose a locke and there a locke, til they are left naked, Yea, the clothes are not onely rent from their backes; but like the sonnes of Sceua exorcising the euill spirits, they depart not away naked onely,² but wounded. Their garments satisfie not these bryars, scarce their bloud aud liues.

1. 1Judg. 9. 8.Iudg. 9. 8.
2. 2Acts 19. 16.

These Briers and Thorns have such pricking and wounding effects, in regard of three objects, whom they strike. For sins are like Thorns. 1. To men. 2. To Christ. 3. To the own consciences of the committers. First to men. Pliny mentioneth three sorts of Briers.¹

These Bryers and Thornes haue such pricking and wounding effects, in regard of three obiects, whom they strike. For sins are like Thorns. 1. To men. 2. To Christ. 3. To the owne consciences of the committers. First to men. Plinie mentioneth three sorts of Bryers.¹

1. 1Lib. 21. cap. 16.

1. The moorish Brier, that only grows in rank and fen•e places, & is nourished with rotten mud, and such squalid putrefaction. There is a generation of men like these briars, given to drunkenness, whose affections are fed only with the moisture of the pot. They cannot live but in fenny and moorish places. Pliny saith, that adders & toads love and eat the fruits of these briars; and it is the food of serpents. The effects of drunkenness (in like sort) is a condiment for the devil. Augustine somewhat near our purpose, when he compares drunken places to the fens; where are bred snakes and serpents, and such vile noxious things, which every year must be burned. It were a good turn, if these moorish brambles were stocked up by the roots. If you ask how you should rid them; I will not point you to the Fen-men, who to make quick dispatch of their annoyances, set fire on their fens: but I will give you another precedent. When a king asked how he might be rid of certain noisome fowls, which came abundantly flying into his land; one answered him. Nidos eorum ubique destruendos: that the only means was to destroy their nests in every place. So if you would be shut of these moorish briers, the course is to destroy their ⟨p. 127⟩nests; their haunts, and rendezvous, as they term them; the common quagmires of all filthiness. The ale houses are their nests & cages, where they exhaust and lavish out their goods, and lay plots and devises how to get more. Hence they fall either to robbing, or cheating; open courses of violence, or secret mischiefs: till at last the Jail prepares them for the gibbet. For lightly they sing thorough a red lattice, before they cry through an iron grate. And when those briars are hampered, & put into prisons; it is said, that those places teach them more villainy then they knew before. That when a lewd fellow comes out of prison, he is furnished with such a pack of mischiefs, that he now sets up school, and teacheth others. It is wonderful, that places ordained for reformation, should be instructions of worse lewdness. I speak not against mercy: but experience & truth witnesseth that the mercy of some times is cruelty. And the pity to a notorious malefactor argues us of a hard heart, & of unmercifulness to the common-wealth.

1. The moorish Bryer, that onely growes in ranke and fen•e places, & is nourished with rotten mud, and such squalid putrefaction. There is a generatiō of men like these bryars, giuen to drunkennesse, whose affections are fed only with the moisture of the pot. They cannot liue but in fenny and moorish places. Pliny saith, that addars & toads loue and eat the fruits of these bryars; and it is the food of serpents. The effects of drunkennes (in like sort) is a condiment for the diuell. Augustine somewhat neare our purpose, when he compares drunken places to the fens; where are bred snakes and serpents, and such vile noxious things, which euery yeare must be burned. It were a good turne, if these morish brambles were stocked vp by the roots. If you ask how you should rid them; I will not point you to the Fen-men, who to make quick dispatch of their anoiances, set fire on their fens: but I wil giue you another precedent. When a king asked how he might be rid of certain noisome fowles, which came abundantly flying into his land; one answered him. Nidos eorum vbique destruendos: that the only means was to destroy their nests in euery place. So if you would be shut of these morish bryers, the course is to destroy their ⟨p. 127⟩nests; their haunts, and rendeuous, as they terme them; the common quagmires of all filthinesse. The ale houses are their nests & cages, where they exhaust and lauish out their goods, and lay plots and deuises how to get more. Hence they fal either to robbing, or cheating; open courses of violence, or secret mischiefs: till at last the Iayle prepares thē for the gibbet. For lightly they sing thorough a red lattice, before they cry through an irō grate. And when those bryars are hamperd, & put into prisons; it is said, that those places teach them more villanie then they knew before. That when a lewd fellow comes out of prison, he is furnished with such a pack of mischiefs, that he now sets vp schoole, and teacheth others. It is wonderfull, that places ordained for reformation, should bee instructions of worse lewdnes. I speak not against mercy: but experience & truth witnesseth that the mercy of some times is crueltie. And the pittie to a notorious malefactor argues vs of a hard heart, & of vnmercifulnes to the common-wealth.

The sparing of rapes, robberies, whoredoms, cheatings, frauds, unjust measures, false balances, occasioneth, yea encourageth the like. If thou be a Magistrate, deputed to judge it, and sparest a man that hath shed blood; the next blood he sheds thou art guilty of. Thou consentest to the second robbery of a thief, that hast remitted him the first. A Father brings in a notorious malefactor arraigning at the bar before the Judge. When the mother comes, miserandavlulatione, with bitter weeping desiring mercy for her son.

The sparing of rapes, robberies, whoredomes, cheatings, frauds, vniust measures, false balances, occasioneth, yea encourageth the like. If thou be a Magistrate, deputed to iudge it, and sparest a man that hath shed bloud; the next bloud he sheddes thou art guilty of. Thou consentest to the second robbery of a thief, that hast remitted him the first. A Father brings in a notorious malefactor arraigning at the bar before the Iudge. When the mother coms, miserādavlulatione, with bitter weeping desiring mercy for her son.

The wife Lachrimabili voce, with mournful speech, imploring mercy for her husband. The little children plorantibus ocellis, with crying eyes, beseeching mercy for their Father. The people wishing he may be spared for the goodliness of his person. Yet saith the Judge, Non misereor modo: I pity, but must not spare. Pereat unus, potius quam unitas. Better one perish, then all. Weed up the implacable thorns, for they will keep the ground barren. It hath been said, Bear one injury and provoke more: but here in case of justice, forgive one public injury, I mean a fact of horrid nature as I formerly taxed, and you provoke and encourage many. The Mariners would fain save Jonah; but when there is no remedy, they will rather loose one Jonah, then all themselves.

The wife Lachrimabili voce, with mournefull speech, imploring mercie for her husband. The little children plorantibus ocellis, with crying eyes, beseeching mercy for their Father. The people wishing he may be spared for the goodlinesse of his person. Yet sayth the Iudge, Non misereor modo: I pitie, but must not spare. Pereat vnus, potius quam vnitas. Better one perish, then all. Weed vp the implacable thornes, for they will keepe the ground barren. It hath beene sayd, Beare one iniurie and prouoke more: but here in case of iustice, forgiue one publick iniury, I mean a fact of horrid nature as I formerly taxed, and you prouoke and encourage many. The Marriners would faine saue Ionas; but when there is no remedy, they will rather loose one Ionas, then all themselues.

2. Plinies next sort of Briers are Tribuli agrestes, Field-briers; which are (saith he) shrewd enemies to tillage, and the fruits of the earth. This Island of ours, within these late days, hath bred a great number of these field-briars: which unnaturally turn their mother into barrenness. Oppressors, Enclosers, Depopulators, Deportators, Depravators; that run the land to ruin for a private benefit: and work out a particular gain from a public and general loss.

2. Plinies next sort of Bryers are Tribuli agrestes, Field-bryers; which are (sayth he) shrewd enemies to tillage, and the fruits of the earth. This Iland of ours, within these late dayes, hath bred a great number of these field-bryars: which vnnaturally turne their mother into barrennesse. Oppressors, Inclosers, Depopulators, Deportators, Deprauators; that runne the land to ruine for a priuate benefite: and work out a particular gaine from a publicke and generall losse.

Gain said I? Where is it? Did you ever know Enclosers prosper? I will speak boldly. I never knew great man grow greater by his depopulations: and I hope no man will say, he hath grown ⟨p. 129⟩better by them. Corn-fields are turned to sheepwalks; once-inhabited towns feed Oxen; and Churches are made Shepherds Cottages: and yet the doers of all this never the richer. They keep less Hospitality; for a few rooms in London serve their turns: they extort sorer rents, and yet they have never the more money. It cannot be denied, but the main end of these courses was profit, and enhancing their estates: and lo, in this very end GOD crosseth-them. Speak what you will of their pride, of turning the alms they should give to the poor into feasts for the rich, of their infrugal courses: I say confidently, hic digitus Dei: here is the very hand of God striking them. Man, though he hath authority, will not look to these Field-briars; but let them waste and forage, and play the Abimelechs; but God will. But if we do not look to it, let me say to you, as Jotham to the Shechemites of that aspiring Bramble, Judg. 9.¹ If fire come not out of Shechem to devour Abimelech; fire will come from Abimelech to devour Shechem. If you undo not the oppressions of the Field-briers, their oppressions will undo us all.

Gaine said I? Where is it? Did you euer know Inclosers prosper? I will speake boldly. I neuer knew great man grow greater by his depopulations: and I hope no man will say, he hath growne ⟨p. 129⟩better by them. Corne-fields are turned to sheepwalkes; once-inhabited townes feede Oxen; and Churches are made Shepheards Cottages: and yet the doers of all this neuer the richer. They keepe lesse Hospitality; for a few roomes in London serue their turnes: they extort sorer rents, and yet they haue neuer the more money. It cannot bee denyed, but the maine end of these courses was profite, and euhansing their estates: and loe, in this very end GOD crosseth-them. Speake what you will of their pride, of turning the alms they should giue to the poore into feasts for the rich, of their infrugall courses: I say confidently, hic digitus Dei: here is the very hand of God striking them. Man, though hee hath authority, will not looke to these Field-bryars; but let them waste and forrage, and play the Abimelechs; but God will. But if wee doe not looke to it, let me say to you, as Iotham to the Shechemites of that aspiring Bramble, Iudg. 9.¹ If fire come not out of Shechem to deuoure Abimelech; fire will come from Abimelech to deuoure Shechem. If you vndoe not the oppressions of the Field-bryers, their oppressions will vndoe vs all.

1. 1Judg. 9. 20.Iudg. 9. 20.

3 There is the Town-briar too, which groweth in our mounds and fences, and about the closing of towns. You in the City have no great plenty of these briers; yet you are troubled (in a metaphorical sense) with Town-briers, and City-brambles: which would not a little vex you, if you were not those your selves.

3 There is the Town-bryar too, which groweth in our mounds and fenses, and about the closing of townes. You in the City haue no great plenty of these bryers; yet you are troubled (in a metaphoricall sense) with Towne-bryers, and City-brambles: which would not a little vexe you, if you were not those your selues.

1. What say you to the Usurer? Is he not a Thorn amongst you? If you were not Usurers your selves, you would confess it. But they say, the most horrible usury in the world is here practised, to 40. in the hundred: nay, to doubling of the principal in one year. A landed Gentleman wants money, he shall have it; but in commodities: which some compacted Broker buys of him, for half the rate they cost him, in ready money. Are these Christians? dare they show their faces in the Temple? But I know, you have been often told of these things. In a word, even the gentles• usury is a most sharp thorn, and pricks the side of the Country till the blood follows. An Usurer with his money, is like a man that hath no work of his own, yet keeps a servant to let out: and takes not only hire of others for his days labour; but chargeth him to steal somewhat besides, and never to return home empty. You understand me: I need not further apply it.

1. What say you to the Vsurer? Is hee not a Thorne amongst you? If you were not Vsurers your selues, you would confesse it. But they say, the most horrible vsurie in the world is here practised, to 40. in the hundred: nay, to doubling of the principall in one yeare. A landed Gentleman wants money, he shall haue it; but in commodities: which some compacted Broker buyes of him, for halfe the rate they cost him, in ready money. Are these Christians? dare they shew their faces in the Temple? But I know, you haue been often told of these things. In a word, euen the gentles• vsury is a most sharpe thorne, and pricks the side of the Countrey till the bloud followes. An Vsurer with his money, is like a man that hath no worke of his owne, yet keepes a seruant to let out: and takes not onely hire of others for his dayes labour; but chargeth him to steale somewhat besides, and neuer to returne home emptie. You vnderstand me: I neede not further apply it.

These are vile winding and wounding briers, that fetch away clothes, and skin, and flesh too. Now the mercy of God rid us of these thorns. And let us know it is for our sins, that God suffers Usurers among us. It may be he permits them, as he did the Canaanites for a while in Israel, lest the wild beasts should break in upon them. Lest pride, and haughtiness, and uncleanness should spill mens souls by a full estate of wealth. God suffers Usurers like Horse-leeches ⟨p. 131⟩to suck and soak them: thereby (possibly) to humble them. Yet in mean time, I may say of them, as Joshua did of those Canaanites;¹ that they are pricks in our sides, and thorns in our eyes.

These are vile winding and wounding bryers, that fetch away clothes, and skinne, and flesh too. Now the mercie of God ridde vs of these thornes. And let vs know it is for our sinnes, that God suffers Vsurers among vs. It may be he permits them, as he did the Cananites for a while in Israel, lest the wilde beasts should break in vpon them. Lest pride, and haughtinesse, and vncleannesse should spill mens soules by a full estate of wealth. God suffers Vsurers like Horse-leeches ⟨p. 131⟩to suck and soke them: thereby (possibly) to humble them. Yet in meane time, I may say of them, as Iosuah did of those Cananites;¹ that they are pricks in our sides, and thornes in our eyes.

1. 1Josh. 23. 13.Iosh. 23. 13.

2 What do you think of Adultery? Is it not a Thorn, yes, a sharp thorn, wounding the purse, envenoming the body, condemning the Soul. The ground that bears it is lust: the sap that feeds it, is fullness of bread and Idleness: the heat that makes it glow, grow, and shoot, is lewd and wanton speech, and effeminate gestures: infamy is the bud; pollution the fruit; and the end Hell-fire. And as Caietan and Theophilact observes on 1. Thes. 4.¹ that the Apostle having bid men possess their vessel in holiness, he adds; And let no man go beyond or defraud his brother in any matter: that this circumvention may be applied to Adultery, when a man is deceived of his bosom-spouse; who is hired to the subornation of bastards. So that lightly, concupiscence and cozenage go together. As that wickedness, of all others, never goes but by couples. For Adulterers non possunt ire soli ad diabolum. ²An Adulterer cannot go alone to the Devil.

2 What doe you thinke of Adulterie? Is it not a Thorne, yes, a sharpe thorne, wounding the purse, enuenoming the body, condemning the Soule. The ground that beares it is lust: the sappe that feeds it, is fulnesse of bread and Idlenesse: the heate that makes it glow, grow, and shoote, is lewd and wanton speech, and effeminate gestures: infamie is the budde; pollution the fruite; and the end Hell-fire. And as Caietan and Theophilact obserues on 1. Thes. 4.¹ that the Apostle hauing bid men possesse their vessell in holinesse, he addes; And let no man goe beyond or defraud his brother in any matter: that this circumuention may be applied to Adulterie, when a man is deceiued of his bosome-spouse; who is hired to the subornation of bastards. So that lightly, concupiscence and cousenage goe together. As that wickednesse, of all others, neuer goes but by couples. For Adulterers non possunt ire soli ad diabolum. ²An Adulterer cannot goe alone to the Deuill.

1. 1Thess. 4. 4.
2. 2Jerome.Ierom.

3 Corrupt and conscience-less Lawyers you will confess to be sharp and wounding brambles, and exceedingly hurtful. A poor Client among them, is as a blind sheep in a thicket of thorns: there is no hope of his fleece, it is well if he carry away his flesh whole on his back. A motion this term, an order next; instantly all crossed: scarce ⟨p. 132⟩the twentieth order sometimes stands: execution is suspended, a writ of error puts all out of course. Oh the uncertain events of suits! I hope, says the poor blood-drawn wretch, I shall have an end of my suite next term; nay, nor the next term, nor the next year. Fool! thou art gotten into a suite of durance; almost an immortal suit. And when the upshot comes, perhaps the mispleading of a word shall forfeit all. It is a lamentable uncertainty, and one politic addition of fickleness to the goods of this world, that no man might set his heart upon them: that an estate bought, truly paid for, and inherited, shall be gone upon a word; sometimes upon a syllable; upon a very bare letter, omitted or mis-written by the Scrivener. These are scratching briers. If what is wanting in the goodness of the cause, be supplied by the greatness of the fees, their tongs shall excuse their tongs for their contra-conscient pleadings. The Italians have a shrewd proverb against them. The Devil makes his Christmas pies of Lawyers tongs and Clerks fingers. This proverb I leave with them; and come to their kinsmen.

3 Corrupt and consciensce-les Lawyers you will confesse to bee sharpe and wounding brambles, and exceedingly hurtfull. A poore Client among them, is as a blind sheepe in a thicket of thornes: there is no hope of his fleece, it is well if he carry away his flesh whole on his backe. A motion this terme, an order next; instantly al cross'd: scarce ⟨p. 132⟩the twentith order sometimes stands: execution is suspended, a writ of errour puts all out of course. Oh the vncertaine euents of suits! I hope, sayes the poore bloud-drawne wretch, I shall haue an end of my suite next terme; nay, nor the next terme, nor the next yeare. Foole! thou art gotten into a suite of durance; almost an immortall suit. And when the vpshot comes, perhaps the mispleading of a word shall forfet all. It is a lamentable vncertaintie, and one politicke addition of ficklenesse to the goods of this world, that no man might set his heart vpon them: that an estate bought, truly payd for, and inherited, shall bee gone vpon a word; sometimes vpon a sillable; vpon a very bare letter, omitted or mis-written by the Scriuener. These are scratching bryers. If what is wanting in the goodnes of the cause, be supplyed by the greatnes of the fees, their tongs shall excuse their tongs for their contra-conscient pleadings. The Italians haue a shrewd prouerbe against them. The Deuill makes his Christmassepyes of Lawyers tongs and Clerks fingers. This prouerbe I leaue with them; and come to their kinsmen.