THat noble Kings and renowmed princes in the old time (euen o­therwise most busily encombred with gar­boyles of wars) haue beene studiously ad­dicted and singularly delighted in the serch and knowledge of the nature of Plants and Herbs: both ancient histories doe sufficiently witnesse, and the books of the sacred Bible do largely testifie. For, the search and skil of these things, carrieng with it such pleasant store of delectable varietie: and furnished no lesse with [Page 2] profit than pleasure, seemed nothing at all de­rogatorie from the maiestie of Kings, nor any whit vnsitting the honorable estate of Princes, somewhiles to solace and recreate themselues with these kinds of studies: namely & special­ly when and so often as they could (as it were) breath from their other most vrgent affaires, and haue either time or leisure to intermitte their other weightie and serious proceedings. And by this kind of studie (whereby not one­ly Kings and princes, great Herbarists, & Students of Physicke. their minds, but their bodies also were sin­gularly solaced) their fame and memories be­came as glorious and renowmed, and their honorable magnificence as highlie dignified, as by anie other their woorthie acts, noble conquests, or triumphant victories whatsoe­uer.

Heerby Mythridates the noble king of Pon­tus (hauing vnder him 19. kingdoms) through excellent skill in herbs, and for that his most singular inuention of the soueraigne Triacle Mythridate, found out and deuised by a mightie king. and cordiall preseruatiue against poison, and all other contagious and infectiue diseases, hath woon vnto himselfe an immortall name among all posterities. Lysimachus, Eupator, Gen­tius Seuerall herbs kno­wen by the names of these prin­ces, for that they first found out the vertues thereof. the king of Illyria, Artemisia Queene of Caria and wife to Mausolus, with manie others, are famously renowmed, not so much for their noble exploits in martiall affaires, as for their exquisite skill and profounde knowledge of Plants and Herbs.

Marcus Curius a noble warrior and right [Page 3] valiant Generall among the Romans, after he had vanquished Pyrrhus the puissant king of the Epyrotes, so greatly delighted in this know­ledge of Herbs, that he withdrew himselfe frō all worldlie cares, and quietly betooke him­selfe to end the remainder of his daies in the delectable practise thereof, in the Countrie. The same course did Lucius Cincinnatus, and Marcus Valerius Coruinus (two noble persona­ges) likewise take.

Solomon also the mightiest and richest king Solomon a most excel­lent Herba­rist. that euer was (who beside his infinite trea­sures and inestimable wealth, had giuen vnto him by almightie God such ripe wisedome and exact knowledge of things, that no king in the world was comparable vnto him) a­mong other his rare and admirable vertues, is set downe in holie Scriptures to be surpassing­ly skilled in the vertues, qualities, and opera­tions of Herbs: and that he was able to rea­son, discourse, & dispute not onely of Beasts, Foules, creeping things, & Fishes, but of trees 1. Kin. 4, 33. also and Plants, from the Cedar in Lebanon to the Hysope that springeth out of the wal: that is, from the highest & tallest tree, to the smal­lest Wisd. 7, 17. shrub and lowest herbe.

Besides Solomon, there be sundrie other ho­lie men and blessed Prophets among the He­brewes, that doe manie times insert into their prophesies, and vsually borrow comparisons, Herbs haue sundrie ef­fect, and o­perations. taken from the names & effects of Herbes. For some plants seruing to one purpose, and some [Page 4] to another, some being good for nourish­ment, some for medicine, and some for both: some being hurtful and dangerous to nature, some wholsome, cordiall, and soueraigne: the Prophets of God were thereupon mooued to take and fetch from them manie right apt Si­militudes and proper comparisons, to adorne their Sermons, & garnish their matters with­all, to make the same by such familiar meanes the easier to be conceiued, and the readier to be beleeued.

And although in each other kinde of lear­ning, humane discipline & philosophie, there be manie singular ornaments and peculiar garnishments, effectually to delight the mind, and to drawe it by example and imitation to vertue and honestie: yet for the true and per­fect atchieuing, and fuller bringing to passe of these things, there be none of greater, nor yet of like force and efficacie, to those that are v­sed by the holie Prophets in their diuine Wri­tings and Prophesies; so that to him that is any whit reasonably seene either in the works of Nature, or in heauenlie contemplations, it may easily appeere, how that their writings and prophesies are not barren, rude, ignorant, and vnartificiall: but profitable, fruitfull, lear­ned, and eloquent. For, the holie scripture be­ing giuen by inspiration from God, fully and sufficiently instructeth the mind, and furnish­eth the conscience and soule with most sweete foode and wholesome nourishment. Which [Page 5] thing, the kinglie prophet Dauid right wel de­clareth, where he vseth a very fit similitude bo­rowed from fresh Pastures, greene Medowes, pleasant Brooks, and wholsom Waters, wher­with cattle be delicately fed, and expediently nourished. The Lord (saith he) is my shepheard, I Psal. 23. 1. shall want nothing: he maketh me to rest in greene pasture, and leadeth me by the still waters. So like­wise in another Psalme, where he reioiceth in the Lord, and highlie praiseth his holie name for blessing him with store of heauenlie riches, yea and of earthlie benefits also, as Cattell and fruitful soile, he saith: The lines are fallen vnto me Psal. 16, 6. in pleasant places. For in the old time, men vsed to measure their land with long ropes, & ther­by to share out their Acres & bounds, accor­ding to eueriemans right and title: as now we do with perches or poles.

Now, for that there be of these kindes of speeches infinite places both in the olde and new Testament, diligently noted and founde out as wel by the ordinary practise and course of life, as also by obseruation of the nature, ef­fect, and vertue of Things: I haue at this time thought good to bestowe some labour in this Booke to set downe the same vnto the view & consideration of the studious Reader: wher­by he may see what a rich treasure of know­ledge and wisedome there is laid vp in the sa­cred Scriptures; which affoordeth vnto the industrious Christian, store ynough of matter both pleasurable and profitable, delightfull [Page 6] and wholesome. Neither is it possible for a man to reape anie the like benefit of plentiful knowledge and copious learning, nor to taste such foison of soueraigne foode both for soule and conscience, out of anie Works writ­ten by Philosophers, Orators, or Poets, as hee may out of the most plentifull storehouse, and aye lasting fountaine of Diuinitie, and out of those bookes which were endited by the ho­lie Ghost, and written by heauenly inspirati­on. So that whosoeuer shal aduisedly consider, and attentiuely discusse the deepe mysteries and profound knowledge laid vp in the Scrip­tures, and therewithall also what surpassing wisedome harboured in their mindes, which left behind them such diuine instructions and wholsome documents, cannot choose but most plainly perceiue, by how manie degrees, diuine learning and sacred studies do incom­parably surmount all profane skill, and hu­mane knowledge: and how far things heauen­ly and eternall do excell things earthlie and transitorie.

That the holie Prophets were not onely most exactly seene in the peerelesse skill of Di­uinitie, but most exquisitly also furnished with the entire knowledge of all thigns naturall: and not ignorant in anie kinde of learning or discipline; may hencefoorth bee sufficiently prooued, and manifestly gathered, for that in their writings they vse so manie Similitudes, & make so many Comparisons of things fet­ched [Page 7] out of the verie secrets and bowels of Nature; as namely, from beasts, fouls, worms, creeping and swimming creatures, Herbes, Trees, the Elements, fire, water, earth, aire, ri­uers, brooks, wels, cesternes, seas, stars, pearls, stones, lightening, thunder, raine, dew, heate, drowth, cold, winds, blasts, haile, snowe, frost, ice, corne, seede, salt, leauen, nets, snares: and likewise from the humours in a mans bodie, Blood, milke, generatiue seede, menstrue, wo­man in trauell, child-birth, drosse, yron, golde, siluer, and innumerable other things, where­with they learnedly beautifie their matter, and (as it were) brauely garnish and deck out their termes, words, and sentences with tropes and figuratiue Phrases, Metaphors, Translations, Parables, Comparisons, Collations, Examples, Schemes, and other ornaments of speech, gi­uing therby vnto their matter a certaine kind of liuelie gesture, and so consequently attiring it with light, perspicuitie, easinesse, estimation, and dignitie: stirring vp thereby mens drow­sie minds, and awaking slothfull, negligent, carelesse, sluggish, and retchlesse people to the consideration and acknowledgement of the truth, and to the following and imbracing of godlines.

Heereby as they doe withdraw and deterre the wicked from their wicked waies, by laieng downe before them, Similitudes tending to such purpose: so doe they no lesse stirre them vp to vertue, to true happines, to perfect feli­citie, [Page 8] to sound assurance, to the feare of God, and trust in his mercie. Finally, they each waie seeke to win them to the knowledge of God, and of themselues; and leaue no waie vnat­tempted to allure and bring them to the truth and perfect blessednes.

And as touching the godlie, which feare the Lord, and frame their liues accordingly, they cease not to incourage, confirme, streng­then, and establish them in their vertuous do­ings, by earnest exhortation to persist in their well begun exercise. They doe (as the Apostle S. Paul also willeth) admonish such as walke in­ordinately, and liue out of course, being vntrac­table 2. Thes. 3, vers. 11. and vnruly, to remember their dutie, and to acknowledge their fault; they gently 1. Thes. 5, vers. 11. reprooue them, and mildly seeke to recouer them: they comfort the weake, and cheere vp the moornfull, they strengthen and raise vp the feeble and broken harted, they reuiue the Isai. 61, 1. sorrowfull and heauie spirited, they raise vp them that are throwen downe: they vse leni­tie, mildnesse and compassion towards al men in generall: they are slow to anger, slow to re­uenge and violence: they heale the broken Luk. 4, 18. and bruised consciences, they preach deliue­rance to the captiues, sight to the blinde, li­bertie to the imprisoned, comfort to the affli­cted, ioy to the distressed, health to the sicke, recouerie to the diseased; and to the misera­ble, releasement from the thraldome and ty­rannie of the Diuell: all these they notably [Page 9] and elegantly set foorth in their writings by most apt Parables, forcible Comparisons, and effectuous Similitudes.

Seeing therefore each one of the Prophets (among whom, many were kings, and descen­ded of roiall blood) haue discoursed of these things, and inserted the same into their wri­tings: seeing likewise our Sauiour Iesus Christ and his Apostles haue practised the same, and shewed foorth the like kinde of doctrine: I thought my labour should be well bestowed, if briesly and by the waie, I should in this trea­tise shew what store of excellent learning, pro­ [...]ound wisedome, hidden knowledge, and ex­ [...]ct skill of nature; what zeale likewise of ad­ [...]ancing true religion, and of banishing al ido­ [...]trie and superstition there rested in those men that by diuine inspiration haue left and deliuered vnto vs such woorthie and whole­some matters, and such surpassing knowledge, by drawing into their bookes (for the greater ornament and setting out of their speech) the [...]hole store and furniture of Nature.

IN the infinite number of fresh, green and flou­rishing herbes, which almightie God the cre­ator and maker of all thinges hath made and appointed to grow out of the earth for the vse of man: the herbe Mandrake is not of least ac­count, not last to be reckoned. Of the which, (bicause there is speciall mention thereof made in the holy Bible, and for that also it was accounted of, as daintie, delicate, and much desired to be eaten) we wil therfore begin this our present discourse, and argument thereat.

There be of this Herbe two kinds: the one hauing leaues much like vnto Lettice, sauing Mandrake. that they be narrower and smaller, and of a­darke or dim greene colour. The Apple wher­of groweth out at the centre or middle of the stalke, vpon the smal slender stems, in the big­nes of a Filberd, and some as big as a Walnut, or Chestnut. And this kind is called the female Mandrake.

But the male Mandrake hath more goodly, [Page 11] faire and large leaues, of a whitish or milkie [...]reene colour: whose Apples growing out at [...]he middle of the stem among the broade and spread leaues, are in forme round and orbicu­lar, and of colour, yellow, much like to the yolke of a hens egge, of a strong sent and sa­uour, prouoking sleepe; but yet pleasant and delightsome: the roote is blackish, clouen into two diuisions or clifts, like legs, folding and wrapped one about another, about the which, there grow many fine threeds or small haires. Wherevpon certaine cosening Makeshiftes, Much paltrie and cosening knauerie v­sed about Mandrakes. deceitfull Pedlars, & hypocriticall lurdeins in times past, and yet still in some places, deuise out of the roote of this herbe, and Brionie, to make certaine shapes and proportions like to the feature and phisnamie of a man, resem­ [...]ling sometime a man & sometime a woman; being neither afraid nor ashamed to persuade and beare the simple ignorant people in hand that they grow naturally out of the earth in such forme, proportion and making. Some of this lewd rabble of shifting mates, & shameles deceiuers, impudently and boldly auouch and constantly affirme, that this is a creature, ha­uing life, and engendered vnder the earth of the seed of some dead person, that hath beene conuicted and put to death for some felonie or murther, and that they had the same in such dampish and funerall places where the saide conuicted persons were buried: by which per­swasion they pitifully abuse the credulitie of [Page 12] seely people, & get from them by colour ther­of no small sums of money. And some haue beene made to beleeue, that the apples and roote of this herbe hath had great vertue to procure antasie (which they call loue) and as it were to enchant, and (perforce) to cause the partie to whom it should be giuen to doate in amorous conceites, and to be foaded in a fooles paradise, as it is termed.

Rahel (as the scripture mentioneth) was ve­rie desirous of this Apple, & made importu­nate sute to obtaine it. For when as Ruben went out into the fieldes in the daies of wheat Gen. 30, [...]4. haruest, he founde Mandrakes and brought them to his mother Leah: which when Rahel perceiued, being one that enuied hir sister for Rahe [...] sute to Leah for Mandrake. hir fruitfulnes in bearing children, she desired and entreated hir said sister to giue hir of the same Mandrakes. Leah being offended with hir sisters importunitie, denied hir request, and refused to bestow the Apples vpon hir. At length the matter betweene them was com­posed and agreed vpon, vnder this condition, that Leah the night next following shoulde sleepe with Iacob, who was husband to them both, and slept with them by turnes: and that Rahel should haue and enioy the Mandrakes, which she is thought to haue gotten from hir sister, to the intent thereby the sooner to con­ceiue, by eating the same apple, and sleeping with the patriarch Iacob hir husband. For, she greatly spighting hir sisters fruitefull wombe, [Page 13] and no lesse desiring to banish and put awaie from hir selfe the rebuke of barrainnes and sterilitie: bitterlie expostulated with hir hus­bande, for that she could beare no children, whereas hir sister was the mother of manie. But Iacob wiselie and grauely correcting hir error, and somewhat mooued with displeasure against hir, told hir, that he was not therefore to be blamed; for that fruitfulnes and beare­ing of children was the gift of God, and dis­posed at his diuine will and pleasure.

Now, whether Mandrake haue any such vertue to make women fruitfull, and to helpe conception, therein lieth the question and doubt. For, seeing that it hath a soporiferous nature and sleepie qualitie, and is withall also verie colde, it is thought to be vtterlie vnpro­fitable, vnfit and strengthlesse to worke anie such effect. For answere wherevnto, this I say, that as I confesse it to be vnauaileable and vnable to worke such effect, or to bring anie such thing to passe in cold and moyst coun­tries, or in a cold and moyst wombe: so again in hot, parched and adust places it standeth with good reason that it may well effect such a consequence. So that I am of opinion, that in Aphrike, Spaine, Iurie, Mauritanie, Barbarie, Aegypt and such like countries, where the wo­men be of an hot constitution, and haue adust, [...]rie, vnkindely, faint and leane wombes, this kinde of Apple may safely and verie conueni­ently be eaten. For by the eating thereof, the [Page 14] bodie may expediently be brought (as I thinke) to a temperatenes: in that, the same (after carnall knowledge) being brought a sleepe, the wombe is the better enabled to re­taine the seede, not suffering it to euaporate as in an hot & dry matrix it vsually commeth to passe. Which thing I haue (by experience) in many founde to be true: who for the great and excessiue distemperance of their wombs, haue continued barraine and childlesse, albeit their husbands haue beene as likely men to haue begotten children as any. Yea this same distemperance hath many times bred conta­gion in the generatiue partes of manie men, through the salsuginous, and frequent vnna­turall humour thereof. To women of such constitution, (who for the most part are im­moderatelie thereby giuen to vntamed lust) these Mandrake apples may without any dan­ger, yea to great purpose and auaile be safelie giuen: as also Pompions, Cucumbers, Gourds, Melons, Purselane, Lettice, Nightshade, with such like cooling Simples, whereby that ex­cessiue heate, and immoderate distemperance of the matrix and wombe may be qualified, and conueniently rectified.

I know right wel that in these our Northren parts of the world there are sundry kindes of Plantes and Herbes, which being naturallie harmefull and pernitious, can not choose but empaire and damnifie health, if their dange­rous qualitie and offensiue effect be not inhi­bited [Page 15] and met withall. This is the reason, why we qualifie all those Herbes that are natural­ly colde, with pepper, ginger, & graines of Pa­radise: by the which, their malice is restrained, & their harmfull qualitie conquered. So, Mush­romes & such other excrements of the earth, to the Italians and people beyond the Alpes are nourishable and harmelesse, whereas to vs inhabiting this countrey, they are both dan­gerous and venemous, vnlesse their pernici­ous qualitie by some hot condiments be mi­tigated and mastered. Moreouer in hot regi­ons, parched and burned with the full force of the Sunne, all thinges attaine the sooner and the better to their ripenes: whereby it com­meth to passe, that these kindes of delicacies, which (as stirrers and prouokers of wanton lust) are so highly esteemed, and so inordinate­ly desired of these lasciuious riotours and in­continent spend-thriftes, to increase and ir­rite their beastly lust, do little or nothing pre­iudice the health of their bodies.

But that the Hebrewes in the olde time tooke great delight and made singular ac­count of Mandrake for the fragrant smell, and singular comfortable sent thereof, may well appeere by that marriage song or Canticle of Solomon. Which maketh me to thinke that it was greatly esteemed, much desired, often Cant. 7, 13. handled, and carried about in Iurie, for that it hath in it a verie delicate and pleasant smell, inducing and prouoking sleepe, which vnto [Page 16] wearie and weake persons is both comforta­ble and recreatiue.

And now to speake somewhat by experi­ence in my selfe, what I haue found and tried by this Mandrake, I will heer by the way shew you, what happened vnto me through the same. It so fell out, that in the sommer season (for at this time of the yeere the Mandrakes be ripe) I chaunced once or twice negligentlie and rechlessely to lay vp on a shelfe in my stu­die some of these goodly and beautifull ap­ples. But behold what thereof ensued. Certes I became so sleepie and drowsie, that I coulde not, but with verie much adoe, keepe my selfe waking. Striuing thus (all that I coulde) to shake off this drowsines, and finding no rea­son to lead me how it should so come to passe, at length by casting mine eie about ech cor­ner, I espied the Mandrakes, which I had afore there laid: which after that I had taken away and remooued into another roume, I present­lie recouered my former alacritie, and put to flight my sluggish drowsines.

But from this sweete smelling and most fra­grant apple, (whereby the carrier thereof be­commeth gratious and the better liked with his beloued) the bridegroome taketh occasi­on Cant. 7, 11. to walke foorth into the field. For, when as in the spring & sommer seasons all things do [...] burgen and flourish, and that the Mandrak [...] and other pleasant plants do gallantlie and odoriferouslie smell, he calleth his sponse o [...] [Page 17] bride out of hir chamber, to the intent she may for a while leaue the citie, and pleasant­ly repose hir selfe in the gardens of pleasure in the suburbs, refreshing hir selfe with the manifold varietie of most beautifull herbs, and delightsome trees, as namely, spike­nard, violet, lillies, pomegranate, Mandrakes, and the florishing vine. For, as all the trees, herbs and plants growing out of the earth, doe in the spring time of the yeere, special­ly flourish and blossome, and exceedingly both for the gallant hue of the bloomes, and also for fragrancie of smell delight the beholder: so namely and aboue the rest, the Vine sendeth foorth a most excellent and surpassing sent.

It flowreth about the beginning of Iune, and hauing many weake and slender bran­ches from whence groweth sundrie newe knottie shootes, bringing foorth at euerie knot or ioint, broade iagged leaues diuided into fiue cuts or parts, it yeeldeth foorth a most pleasant smell, wherewith the hart and braine of man is maruellously recreated, so that it is no small solace and delight for a man during the time of the flowring therof, to dine, sup, or otherwise to passe away the time in some conuenient arbor or gallerie vnder this most gallant and braue tree.

It is also saide that the odour and smell of [...]e leaues & flowres of this tree be so soue­ [...]aigne, that no venemous beasts wil approch [Page 18] neere thereunto; insomuch that Serpents, Snakes, Adders, Toades, and such like, can­not abide to come neere where it is. During the season and time therfore of the flow ring of this tree, it is right wholesome vnder the shade therof to walke, sit, conferre, talke, and coole our selues, sith the same may without danger of noisome and venemous creatures be safely performed. The Bridegroom Christ therefore (for so is he termed by Iohn the Baptist, being singularly affected toward his Spouse the Church, which is the Congrega­tion of faithfull beleeuers) delighteth in no­thing more, than in the aduancement of the honor, dignitie, comelinesse and beautie of his Bride: neither contrariwise, doth the Bride in any thing so much delite as in re­quitall of kindnes, and recompence of cur­tesies toward hir husband and Spouse: so that betweene them twaine, there is no apt, proper, and resembling Similitude to bee conueniently gathered either out of the Heauens, Stars, Planets, Mountaines, Hils, Woods, Groues, Fields, Herbes, Flowers, Trees, Wine or Vine, out of which any sweet, pleasant, delectable, or wholesome smell, sa­uour, or sent proceedeth; but that the same be most pithily, and according to the hono­rable dignitie of either partie most fitly ap­plied, and vpon occasion most orderly and learnedly alledged.

Thus is the Bridegroome there aptly [Page 19] compared to sweete Spikenard, to a bundle of Mirrhe, to a bunch or cluster of pleasant Grapes. The same Bridegroome also compa­reth his beloued (for hir excellent whitenes and sweete smell) to a Lillie: insomuch that if hir handmaids or those of hir traine should be compared vnto hir, they should seeme to be but thornes and mungrels, without ho­nor, beautie, estimation or dignitie. These and such like Metaphors are most plentiful­ly to be read and seene, not in this Song or Canticle onely, but in all the rest of the sa­cred Scripture also; so that there is offered vnto each diligent Reader and industrious Student matter ynough, wherwith to delight himselfe, and to recreate his minde, at least way, if he attentiuely bende himselfe in fer­uent desire, entire care, and aduised cogita­tion to consider heerein the excellencie of Nature, and the incomprehensible maiestie of the Maker and Creator.

There are founde (I say) in this Song or Canticle, very elegant similitudes taken from such things as are knowen to be cordial and soueraigne remedies against the debilitie of the vital spirits, Sounding extasies or Traun­ces: as namely, sweete, smelling and redolent wine, delightfull and comfortable Nosegaies of fragrant Herbs and pleasant Flowers. So likewise the Bride being now readie to faint and languish, and (as it were) at the point to quaile and shrinke downe through immode­rate [Page 20] loue toward hir husbande and Spouse, commandeth hir handmaids to bring some comfortable Restoratiues, & to apply sweet sented odours to hir nose: Staie me (saith she) with flowers, and comfort me with apples, least I Cant. 2, 5. faint, for I am loue sicke. So also doe we vse, when anie fall into a sounding or traunce, to giue vnto them Cinamome, Cloues, Vineger, Ci­trons, Lymons, Myrtle, Narde, and other soote Simples to smell vnto, which by the Scriptures, and ordinarie experience are knowen to be for that purpose good, cordi­all and soueraigne.

WHereas the children of Israel in the wildernes were fed with Manna: it may not be thought Exo. 16, 14. Num 11, 8. Deut. 8, 16. Psal. 78, 24. to proceede from anie naturall cause, but e­uen from the diuine power, and miraculous handie worke of almightie GOD, who yet (notwithstanding) vsed the ministerie of na­ture in the doing thereof: as he likewise did in the Quailes which he sent among them [Page 21] into the Campe: and as he also did, when as the Rock being smitten, yeelded foorth wa­ter abundantly for the refreshing of the drie and thirstie people: or as when by the casting in of a peece of wood the bitter waters be­came Exo. 15, 25. Num. 20, 8. Exo. 14, 21. sweete: or as finally, when by a most strong East winde the red Sea was dried vp, and gaue free passage vnto the Hebrewes (all the Aegyptians pursuing them, being vtterly swallowed vp and drowned.)

The like reason is to bee giuen of the Meale and of the Oile which was still increa­sed 1. Kin. 17 16 2. Ring. 4, 6. without wasting, at the praier of Elijah, and of Elisha: of the Rauen that brought bread and flesh to Elijah: of the Angell that broght vnto him a cake baked on the coles, and a pot of water; in the strength whereof he iournied fortie daies and fortie nights Cap. 19, 6. without any other foode, vntill he came to Horeb, the Mount of God, where he found a caue, in the which he safely hid himselfe from the tyrannie of wicked Iezebel, who cruelly persecuted and hunted all the Prophets of the Lord to death.

These and such like admirable, woonder­full and miraculous workes, could the Lord euen with a worde or a becke without the helpe of any thing, haue brought to passe: but yet his diuine will and pleasure was, to vse naturall thinges, (whereof he is both the worker and gouernour) as the meanes or in­strument whereby to atchieue and worke [Page 22] the same strange effects, to the reliefe of his children, and comfort to their distressed mindes.

The like haue we to obserue and note also in Hezekiah being sick, and by the doome of Isaie. 38, 21. 2. Kin. 20, 7. God himselfe appointed to die, whose boyle was cured by a lumpe of drie figs (which in operation are maturatiue) laide plaisterwise to the same. Out of the which, wee are to learne this most profitable lesson, that albeit God bee able to heale without any medi­cines, yet his pleasure is, that in the time of sicknes, we shoulde not contemne Physicke, as the meanes whereby our recouerie is wrought, but to vse the same in the feare of God, for the restoring of our health and prolongation of our life.

The like meanes did Christ himselfe also vse, in restoring sight vnto a poore blinde Iohn. 9, 6. man, when as hee spat on the grounde and made claie of the spettle, with the which he annointed his eies, with further commande­ment to him to go and wash himselfe in the poole of Siloam. In like sort also, cured he a dumbe man, & restored vnto him his speech, Mark. 7, 32. by putting his fingers into his eares, and tou­ching his toong with spettle.

These kindes of miracles did the Lorde worke, some while with onelie touching, and Mat. 20. 34. Mar. 10, 52. Luk. 18, 42. some while with onely a word, requiring no­thing else at their hands that were cured, but onelie firme and stedfast faith and vndoub­ted [Page 23] confidence to obtaine their requestes, as namelie in poore blinde Bartimaeus, faith­fully crieng vnto Christ, (notwithstanding the churlish rebukes and checkes that he sus­tained for so doing, at the hands of some of the companie) appeereth.

But albeit Almightie God for his great mercie sake, and for the inestimable loue wherewith he most bountifully loued man­kind, did many and sundry waies signifie his infinite goodnes toward them: yet most sin­gularly and notably did he testifie and make apparant his woonderfull power and hea­uenly might, in working most strange, most supernaturall and inimitable miracles. A­mong the which being innumerable, the raining and sending downe of Manna so co­piouslie and aboundantly from heauen, to suffice such an huge and populous multi­tude, is namely and speciallie to be remem­bred.

For, when as the people (being a confu­sed multitude) to the number of sixe hun­dreth thousand persons, repiningly murmu­red against God, and Moses his seruant, for bringing them out of Aegypt, into that waste Num. 11, vers. 31. Exo. 16, 13. Psal. 78, 24. Wildernes, to be (as they seditiouslie mut­tered) there sterued and famished: God in the euening of the same daie sent into their Campe an incredible multitude of Quailes: and in the morning the Dewe lay rounde a­bout the Hoste vpon the grounde, and when [Page 24] the Dew that was fallen, was ascended, the [...] appeered vpon the face of the Wildernes, a small round thing, thinne as the hoare frost vpon the earth, in the likenes of Coriand [...] seede, of the colour of Bdellium, and in relish or taste like vnto Wafers made with Honie. When the children of Israell being thereat greatly a [...]onied, or (as some expounde it) contemptuouslie regarding it, did with ad­miration or irrision beholde it; they saide one to another, Manhu, What is this? For they wist not what it was.

The Manna which is vsed in Physicke. be­ing hot, temperate and moyst is not altogi­ther vnlike vnto this which we haue nowe mentioned. For there is gathered in hot Countries and warme Regions an Aerie and Dewie Honie, distilling and dropping from the Ayre in the night time about the Cani­cular daies in Sommer, and falling vpon Trees, Braunches, Herbs, Boughes, Flow­ers and Stones in small drops or graines, which being rolled and chafed a little while with the toong, melteth and dissolueth as it were Sugar, and with a most delicate sweete­nes singularlie delighteth the palate and mouth. It is right souereigne and beneficial to lenifie the roughnes of the Iawes, and as­peritie of the Throate. It notably quencheth heate, purgeth blood, looseth and mollifieth the bellie, as the Cassia fistula doth, but some­what more gently and mildely: and therfore [Page 25] may safely and without any feare or danger be ministred to tender Folkes, Yoonglings, Aged persons, Women with childe, or that lie in childebed, taking the quantitie of an ounce in weight at once, hauing alwaies re­garde and respect (as meete it is) to the na­ture and constitution of ech particular per­sons bodie.

And it is termed by the name of Manna, or Melaereum, bicause being drawn vp from the earth by the heate of the Sunne in the daie time; it falleth downe againe in the coole night season, and lighteth vpon Trees, Plantes, &c. in such proportion, shape, taste, sweetenes and relish almost, as the other Manna was, which the Bible describeth, and which the Israelites did eate many yeeres; insomuch that with the long vse therof, they fell to loathing of it, and disdainefully to despise the great bountiful gift of their Lord and God.

I my selfe haue sometimes founde this Manna at such times as I haue purposely wal­ked out of the Vniuersitie to seeke for Herbs in mornings afore dailight, specially at the later ende of the Spring, when the Ayre hath beene milde and the weather calme.

But there is solde by some of these coue­tous and vnconscionable Apothecaries in steede of this true right Manna or Ayrie Ho­nie, another counterfeited and sophisticated Manna, made of Sene and Sugar. But by the [Page 26] melting thereof in the mouth, the patcherie and sleight may soone be espied.

There be some that gather about Bee hyues, and other places where Bees do mel­lifie, certaine excrements of yellowish colour and sweete relish like to Honie, beleeuing and making others to beleeue that the same is the right Manna, distilling out of the Ayre, whereas in verie deede, it is nothing else, than a certaine excrementall lyquor, iuyce, iellie, slime or spittle, comming from Wasps, Dorres, Drones and Gnats. For, these kinds of vnprofitable Bees do lie in waite to lurch the labours, and to sucke the Honie made and gathered by the painefull toyling Bees, which so soone as the same poore Bees espie, they ioyne their forces togither, set vpon those theeuish Drones and filching vermine, and neuer leaue till they haue banished or destroied and slaine them: And this is by the most excellent Poet Virgil notably auou­ched and set out, where he saith:

ALmightie God euerie way seeking the bene­fite and furtherance of Exod. 12. Numb. 9. man in godlines, and in most ample sorte powring out his vn­speakable bountie vp­on him, requireth at his hands againe in lieu thereof none other recompence, but that he shoulde loue and honor him, and in most assured trust and vn­douted beleefe leane vnto his most gratious promises. He sundry waies admonisheth him, and in many sortes putteth him in remem­brance of his dutie, and stirreth him vp from his slothfull, negligent and carelesse security, to an acknowledgement of the benefites [Page 28] which he hath receiued, least otherwise he shoulde vngratefully forget them: For this cause and purpose the Lorde GOD insti­tuted diuerse rites, and sundrie solemne ce­remonies, not onely in the olde Law where­in all thinges concerning Christ and his kingdome were typicallie shadowed, but al­so in the Gospell, wherein all the promises of God were reallie, perfectly, plainely and ef­fectuallie exhibited, fullie finished, and substantially manifested, as Christ at the time of his giuing vp of the Ghost witnes­sed. Ioh. 19. 30.

Thus doth he testifie and assure men of the infallible performance of his promises, and of his heauenly attonement and recon­ciliation Why Sacra­ments were ordained. with them, by certaine Signes, To­kens, Seales, or Sacramentes, visible to the eie, and apparantly subiect to outwarde senses.

For Baptisme being the Seale of the righ­teousnes Baptisme. Rom. 4, 11. Gen. 17, 12. Exo. 14, 22. of Faith, and the first entrance and receiuing into the Church, was figured by Circumcision and by passing through the red Sea: insomuch that we be thereby con­secrated vnto God, and engraffed into him, by faith, with ful deliuerance from the guilt of our sins.

And in place or steede of the eating of the Paschall Lambe, we haue now the holy Com­munion Supper of the Lord. Luk. 22, 19. 1. Co. 11, 24 of the bodie and blood of Christ: which he hath left vnto vs and commanded [Page 29] to be solemnlie frequented and celebrated of al true Christians, for a perpetual remem­brance of his death and passion, and for a continuall memorie of that his most inesti­mable benefite of redeeming vs freely with­out any desert or merite in vs, from the ty­rannie of the Deuill, and from the power of death, hauing all our sins and iniquities en­tierly forgiuen, and cleerely pardoned, in and through our mercifull Mediator, Aduo­cate and Attonement maker Iesus Christ. For the Law was giuen by Moses, but grace and Iohn. 1, 17. truth came by Iesus Christ. This mysterie liue­ly and truly exhibited in Christ, was long a­fore prefigured and shadowed by the willing obedience of Abraham, in the sacrificing of Gen. 22, 6. his sonne Isaac: and in the ordinance and institution of a male Lambe without ble­mish, which Moses by the prescript comman­dement of God, solemnely appointed to be eaten with sower Herbes, or wilde Letuce, for Exod. 12, 5. the better retaining in fresh memorie: the miserable slauerie and thraldome wherein they afore liued vnder Pharao in Aegypt: from which most slauish yoke and intollerable bondage, they were mercifully deliuered.

The Passeouer therefore was instituted, to Passeouer. Paschall Lambe. reuiue, retaine, and renew the memorie of that day, wherein the Israelites by striking their door posts with the blood of the Lamb were preserued from the danger of the An­gel, that was sent to destroie and kill all the [Page 30] first borne in Aegypt: and wherby they safe­ly passed through the red Sea: which day was thervpon termed Passeouer, being a word aptly and fitly importing most wholesome instruction and comfortable direction, vnto vs liuing in the troublesome wildernesse of this miserable world; to admonish vs of our passage toward our heauenly Countrie, and blessed dwelling of immortalitie.

This Lambe was commanded to be ea­ten with sower Herbs, or wilde Letuce: for that, in this our wretched life, all things are bitter, troublesome, greeuous, and full of ca­lamitie, hauing in it a great deale more Aloe than Honie, that is, much greater store of miserie and mischiefe, than of ioy and tran­quillitie.

Some hold opinion, that vnder the name of Letuce, there be also comprehended the Herbs Succorie and Endiue, bearing a white blewish flower and iagged: which being kept couered and buried in sand or grauell, is vsed in winter time for salads at the beginning of meales. The vsing and handling of it in this sort, causeth it to forgo and loose his bitter­nesse, and withall to become excellentlye white, much like to the inner leaues of the great white Cabage or Colewort. And these Herbs be verie good and profitable against the obstructions of the Liuer, for that, they haue in respect of their bitternesse, an abster­siue vertue and cleansing force, opening the [Page 31] pores and passages, and enlarge all oppilati­ons. They be also very good to cure the ter­tian Ague, and the Iaundice. They qualifie also and mitigate all the distemperance both of the Gall and Liuer, wherewith (as by their tawnie complexions it appeereth) the Iewes are specially incombred. These Herbes or Plantes hath Virgil learnedlye remembred and set out, where he termeth Endiue to be Georg. lib. 1. naturally bitter. And in another place, he saith:

Columella likewise greatly commendeth Lib. 10. them, and wisheth them to be carefully plan­ted and nourished in Gardens, as a necessarie helpe at a pinch for any present occasion: for that, the husbandly benefit and houshold [Page 32] stay thereby growing, may serue in steede of a thriftie Larder, as Tullie in his Booke of Old-age termeth it.

Like vnto these in vertue, nature, effect and operation, are the herbs Chondrilla (which we may call Gumme Succorie) the soft milke Thistle, Dent de Lion, or Rostrum Porcinum, Hawkeweede called Hieracium; all which haue in them a milke white iuice and yel­lowish flower, very pleasant and daintie food for Hares and Conies. For by eating there­of, these small Creatures preserue themselues from embolning and dropsie-like swel­ling, by reason that the bitternesse of these Herbes, drieth vp their moisture and super­fluous humor. Wherefore such of them as be not too greatly bitter, are in the begin­ning of the Spring, when their leaues be ten­der, good to be vsed in salads.

But that the wilde Letuce (which is ter­med by the name of Endiue) was vsed at the eating of the Paschall Lambe onely as a con­diment or sauce, I cannot easily be persua­ded: bicause (by reason of the notable nip­ping bitternes thereof, which biteth the toong) it is not fit to be eaten, neither can it serue for foode, nourishment or meate, sauing onely when it first springeth vp, and [Page 33] is verie yoong, that is, ere it be armed on his backe side with sharpe prickles. For the com­mon Endiue which is the verie right Wilde Letuce, in bitternes passeth all other plants and herbs whatsoeuer that conteine in them white iuyce, sap or liquor. And therfore Phy­sitions vse to minister Endiue in medicine, while it is yoong and tender, and not when it is full growen, prickly, and olde. But the o­ther kinds thereof, namely Succory and Seri­ola, I am fully perswaded may be vsed as a sauce or seasoning, to relish Lambe being ei­ther roast or sodden: and thereof (aswell the leaues as the roots) haue our Country folkes learned to make right holesome and tooth­some Salades. The roote thereof is well neer a cubite and a halfe in length, which many do vse to slit into small partes, like to the red Parsenep or Carot, and so to eate it with Oyle, Vineger and Pepper, as they do Cu­cumbers, Sampiere, Charlocke or Raponse, with many such like, as the time and season of the yeere doth conueniently yeelde and affoord.

AS the Palm tree (which will not be kept downe with any waight) is the Reuel. 7, 9. Badge, Ensigne and to­ken of victory: so is the Olyue tree a betokener and singnfier of peace: for proofe wherof, the Doue may serue, which Noah sent out of the Arke, who after the floode was abated and the waters slaked, came againe, bringing in hir mouth an Olyue leafe, as an apparant fi­gure of Gods wrath mitigated. Gen. 8, 11.

The leaues of this Tree be long and nar­rowe, much like to the leaues of a Willow, Wythie or Pryuet, greene at the top, but whitish and of an hoarie colour rowarde the neather end, like the white Popler: the flow­ers be small, and many, of colour browne, pleasantly and delightfullie smelling. It bea­reth berries in maruellous great number, in forme like to an Egge: which when they draw towarde ripenes, are endued with an Oile & fatiuice. Out of whom there is pres­sed and drawen an Oyle, that is of excellent vertue to strengthen the ioynts, comfort the members, and also to mitigate and asswage [Page 35] any dolours of the bodie. It suppleth the Lyms, and maketh them nymble, actiue and liuely, specially being outwardly applied, ra­ther than inwardly receiued. There with the body being annointed not only looketh the neater and smoother, but also becommeth a great deale the stronger, readier, and fitter to any exercise or labor.

This (no doubt) did Dauid well knowe, where he expresselie mentioneth the same, and breaketh out into most earnest, hartie and vehement praise, and thankesgiuing to God for the same, and other benefites. It is Psa. 104, 15 the Lord (saith he) that causeth grasse to grow for the cattel, and herbe for the vse of man, that he may bring foorth bread out of the earth, and Wyne that maketh glad the hart of man, and Oyle to make the face to shine, and Bread to strengthen mans hart.

To the same purpose tendeth also that sai­eng of Plinie, affirming that, there be two Li­quors, most holesome to mans bodie, to wit, inwardly, Wyne, and outwardly, Oyle.

That pitifull Samaritane also (by whom is Luk. 10, 34. ment Christ) powred Oyle and Wine into the woundes of the man that fell among Theeues, being two most excellent things in such cases to be ministred: Wine, to scowre, cleanse and mundifie the wound: and Oyle to supple, lenifie, and asswage the paine, and to heale the distressed patient. Heereby is ment and signified, that Christ (contrarie to the guise of the carelesse Priests and negli­gent [Page 36] Leuites) healeth with his heauenly doc­trine, afflicted consciences and wounded Soules, bindeth vp the soares of the amazed minde, recureth and skinneth the agonies of the troubled conscience, and that in such sort, that no appeerance or shew thereof is left to be seene, that is to say, so entirely and wholie, that none of all the misdeedes which he hath afore committed, shall be to him im­puted, or once laide to his charge.

This Oile being inwardly taken, doth mol­lifie and loose the bellie, asswageth all paine, swelling and inflammation, slicketh and smootheth al roughnes and asperities, daun­teth and encountreth poison; it maketh the belly soluble and slipperie; it prouoketh vo­mit, whereby all noisome, hurtful and perni­cious things may be the better expelled; it hindereth and letteth through the slipperie nature and gliding facultie that is in it, that poisoned drinks and venemous potions shal not pearce or enter into the veines, to the endangering of the bodie with death: yea, it hath this qualitie, propertie and commo­ditie also further, that being taken afore hand, it withstandeth dronkennes, and will keepe a man that he shall not hastilie or quickly be ouertaken and cupshot.

Vnaduisedly and beside the rules of art do some deale, that apply and laie to such members as are broken, wrentched, out of ioynt, brused, shronken, battered and har­med [Page 37] by some fall, this Oyle or Butter. But the Verdiuyce, or Oyle that is made of the Oliue afore it be full ripe, hath an astringent power, and is very good to binde, vnite, knit and consolidate the sundred and dissolued parts of the bodie. But yet, at the first, and in the beginning while the wound is green, (if the age of the partie will beare it) it shall not be amisse to annoint or instill into the place some Butter or Oyle, (a veine being first opened) to asswage the paine, and dis­solue the clottered and congealed bloud en­gendered in the same.

For which purpose, my vse and order is to minister vnto the partie, a potion made with the powder of Madder and Nutmigs: and afterward to apply vnto them some such things as are by nature consolidatiue, to wit, A potion consolida­tiue. Milfoyle or Yarrow, red roses before they be full blowen, Myrtle Berries, all the kinds of Symphitum or Comfrey, Sperma Coeti, right Mumia, Rhabarbe, and Nu [...]mig; & to boile al these togither in red wine, which is by na­ture stipticke and astringent.

The berries are called in euery Countrie almost by the name of Oliues: which being Oliues. gathered afore they be ripe, and while they be yet but newly greene, are vsually kept in pickle or brine, and are excellent good to prouoke appetite, and procure to a man a stomacke to his meate; and they be good al­so, to withstand droonkennesse, as like wise [Page 38] bitter Almonds be.

From the fruit and flowers of this Tree or Plant, diuine Writers deriue and fetch sundrie Similitudes both apt and elegant. So in the booke of Iob, where speedie destructi­on is denounced to the wicked and blasphe­mous, it is thus said: Before his day shall God Iob. 15, 33. destroy him, and his branch shall not be greene: be shall be cast out, as the Vine doth hir sower grape, and as the Oliue doth hir flower. That is to saie, he shall bee taken away before his day by quicke and sudden death, and shal not arriue to ripe age.

And the Similitude is taken from such Trees and fresh Herbs, as in the Spring tide growe vp gallantly, and appeere most beau­tifull, and yet their bloomes through bla­sting, doe either come to nothing, or else are shaken downe with the sturdie stormes of nipping windes and tempestuous weather. For, God doth not long suffer the wicked to enioy their prosperitie, or to haue in all things their wished will and desired successe, but euen in the middest of their slaunting pride, and when as for age they might haue liued a great while longer, hee cutteth off their daies, and bringeth vpon them a sud­den and speedie destruction.

Thus do we reade, how God hastened his iudgements, & brought the floud vpon the world, for that they would not be warned, nor repent and amende their wicked liues, Gen. 6. [Page 39] but daily grew from woorse to woorse. And God threatening sudden destruction, and denouncing dreadfull woes vnto the Priests and Ringleaders of Ephraim, for their care­lesse contempt of Religion, whereunto tho­rough their pride and droonkennesse they were fallen, thundereth out his greeuous ire and heauie indignation against them for the same by his Prophet, where he saith: Woe to Isai. 28, 1. the Crowne of Pride, the Droonkards of Ephraim: for his glorious beautie shall be a fading flower, and as the hastie fruit afore Sommer and ripening time. Whereby his meaning is, that they with all their pompe, statelinesse and arrogancy, shal be brought lowe, and thrōwne downe, as Sommer fruit and soone ripe figs, that are by and by with greedinesse pulled and eaten, and cannot be kept till winter.

A much like argument doth the same Pro­phet also in another place (as an Ambassa­dor or messenger sent from God) denounce against the Aegyptians: Afore the Haruest when the flowre is finished, and the fruite is riping in the flower, shall the branches (of Aegypt) be cut downe, and the boughes thereof taken away. Wher­by hee signifieth that the Aegyptians shall be serued, euen as soone ripe fruites, and first grapes or berries, which are ripe before their time, and are readie to be eaten afore the season that other fruites are. For such kinde of fruites do quickly rot, and will not long be kept, so that thereby his plaine mee­ning [Page 40] is, that their felicitie and glorie shal not be of any continuance.

By the Olyue Tree also and other Trees besides, the good successe and plentifull a­boundance of all things towarde the godlie, togither with the increase and continuance of the same, is signified, which the Prophet Dauid plainely witnesseth, in his comparing of a godlie and vertuous man fearing God, to a Tree planted by the water side, that is fruitfull Psal. 1, 3. and bringeth foorth his fruit in due season.

Ieremiah amplifieth and discourseth the same Argument more at large, where he pro­nounceth all calamitie and miserie to the froward and stiffenecked people, that forsa­king the Lord God, sought helpe, refuge and succour in man, and things of vanitie. Cursed (saith he) be the man that trusteth in man, and Ierem. 17, 5 maketh flesh his arme, and withdraweth his hart from the Lord: for he shall be like the Heath in the Wildernes, and shall not see when any good com­meth, but shall inhabite the parched places, in a salt hungrie and fruitlesse soyle. But blessed be the man that trusteth in the Lord, and putteth all his trust and confidence in him. For he shall be as a Tree that is planted by the ryuer, and shall not feele when the heate commeth, but hir leafe shall be greene, and shall not care for the time of drought, neither shall cease from yeelding fruite. By these and such like Metaphors is the stedfast trust that ought to be wholie put in God, commen­ded and set foorth: signifieng that our hart, [Page 41] minde, hope and cogitations, ought not to depend on any other, not to be directed to any other, than to him alone, from whom all goodnesse floweth, and who is most bounti­full, willing and ready to giue all manner of good things vnto men (truly calling vppon him) in most large and ample foison.

Heerupon it was that Dauid relying vpon God, and staieng himselfe vnder his gouer­nance and protection, rather than vpon any vaine, transitorie, and momentanie things of the world, contrarie to the guise, custome, and maner of the wicked, saith thus: I shal be Psal. 52, 8. like a greene Oliue tree in the house of God: for I trust in the mercies of God for euer. Again, where he describeth and setteth out the blessednes and plentie that shal light vpon the man that is not idle, but feareth the Lord and walketh in his commandements: and the fruitfulnes that shall be giuen to his wife, he saith: Bles­sed Psal. 128. is the man that feareth the Lord and walketh in his waies, he shall eate the labours of his hands, & all things shal go wel with him: His wife shal be as the fruitfull Vine on the sides of his house: His children as the Oliue branches round about his ta­ble. Lo, thus shal the man be blessed that feareth the Lord. Likewise in the prophesie of Ieremiah, God calleth the people: that he taketh sin­gular delight in, A greene Oliue tree, a faire and Ier. 11, 16. of goodlie fruit, which is, as though he should say, the name of it is vnto him pleasant, gra­cious and amiable.

[Page 42] With the same agreeth also the Prophet Hosea, who with the same Spirite and out of the same fountaine wrate his Prophesies. The beautie of Israel (saith he) shall be as the Oliue Hosea. 14, 7 tree, and his smell as Lebanon. Whereby he sig­nifieth, that all they which assuredly and vn­doubtedly cleaue vnto God, and obediently walke in his precepts, shal stand highly in his fauor and grace, and be vnto him both plea­sant and acceptable. For, as a sweet smel and fragrant odor reuiueth the spirits, and refre­sheth the senses: so doth the smell of a man that imbraceth the wholesome doctrine of God, and dutifully conformeth himselfe to his diuine will, delight, recreate, refresh, and please him.

And that chosen vessell S. Paule, shewing how gracious and fauourable they stand be­fore God, which sincerely aduance his glori­ous Gospell, and faithfully instruct others in the same, saith that We are vnto God the sweete 2. Cor. 2, 15. sauour of Christ in euery place.

And the Patriarke Isaac: The smell of my Gen. 27, 27. Sonne is as the smell of a pleasant field, which the Lord hath blessed.

Finally, in the Canticle or Song of Sole­mon, the Bride being the Church speaking of Christ hir Spouse, saith: Bicause of the sauour Cant. 1, 2. of thine ointments, we will run after thee, &c. that is to say, we will endeuour and studie the best that we can or are able euery one of vs in his calling, that we may be fed and refreshed [Page 43] with his wholsome doctrine, which cheereth the feeble, and recreateth the wearie, none otherwise than a sweet and pleasant smel de­lighteth the senses of those that swoune, or fall downe for debilitie and weakenesse of their vitall spirits.

THis thorne Rhamnus is a kinde of Shrub or Bush, that is on euerie side beset and encom­passed with many sharp prickles & short stub­bed thorns: out of the which there groweth (clusterwise) by small and slender stems, the fruit or berries, in great number and quan­titie, of an yellowish colour, & round forme, as big as a Mirtle or Iuniper, and of taste most sharpe, sower, tart, and eigre. If a man be not warie and heedfull in the handeling wherof, he may quickly wound his hand with the sharpe prickles that grow therupon. The berries which are sobbie and watrish, being bitten with the teeth, tasted with the toong, or crushed and bruised with the fingers, [...] [Page 44] tanne and die the same with a yellowish or saffron colour.

Of this Thorne there be three kindes: among the which this kinde that we not speake of, groweth in great abundance in the grauelly soile and bushie grounds of Ze­land. In which countrie all along by the san­die soile of the Sea coast, there are growing many and sundry sorts of these and such like shrubs, shootes, and thornie prickled bushes, as namely this Rhamnus, Bremble brier, Sea Purcelaine, Furze or Gorse, Holme or Hul­uer, Teasels, Cardthistles, Seaholly, Camock, Restharrowe and petie Whin, beside many others.

Bellonius a learned man (who for the in­crease of his knowledge trauelled through the land of Iurie and Syria) holdeth opinion that the thornie Crowne, wherewith the Iewes crowned our Sauiour Christ, was of this Rhamnus: whereunto he is persuaded, for that in those Countries there is none o­ther sort of thorne growing.

From this thornie Bush or prickly shrub, doth the princely Prophet Dauid take a most excellent and fit Similitude, against the haw­tie pride, presumptuous tyrannie, factions mutinie, and intollerable crueltie of bloodie Caitifs and treacherous wretches, that mali­ciously lie in wait to surprize the innocent, and supplant the godlie: whose wicked prac­tises and vndermining drifts, shall (notwith­standing) [Page 45] be frustrated and defeated: and all their spitefull imaginations adnihilated. As raw flesh (saith he) beforc your pots feele the fire of Psal. 58, 9. Thornes, so let them be snatched vp. That is, they shall misse of their purpose, and quaile in their conceiued mischiefe: their deuises shall be dashed ere they be throughly hatched, e­uen as yoong thornes, which shall be pluc­ked vp and weeded out afore they euer come to full ripenesse, or to haue any hard prickly nature: bicause the Lord (as it were with a tempest) will destroy them, and carrie them away (as with a whirlewind) in his wrath, & bring downe their high lookes and mischie­uous platforms. By which words, he signifi­eth and meaneth, that although they prac­tise neuer so many sleights, policies, deuises, deceits, frauds, quarrels, massacres, murders, spoiles and desolations, yet shall they come short of their desire, and not be able to bring to passe their conceiued mischiefes, but shall be nipped (as it were) in the bud, before they can attaine to any ripenesse or strength to worke their malice.

Vnder which words there be couertly al­so included this further meaning; that such wicked persons practising tyrannie and op­pression towards the seely inferiour people, shall be violently taken out of this life, euen as flesh is taken out of the pot or caldron, be­ing halfe raw, or before it beynough sodden, or meete to be eaten: hauing scarcely felt [Page 46] the heat of the fire that is made of thornie, prickly, and crackling Rhamnus.

For, Fagots and Bauens of Furze, Thorns, Rhamnus, Iuniper, Brembles, Bryers and Bushes, are woont not only to scratch, prick and wound the hands of such as deale with them and handle them; but also being laide on the fire, they terrifie and make afraide those that sit thereat, with their crackling flame and sparkling noise, in so much that they cast out vpon those that be neere, dan­gerous sparkes and hot burning brands.

This therefore must be vnderstoode to be the sense and meaning of these words of the Prophet: That although Tyrants, Oppres­sors, Sycophants, and Bloodsuckers do rage and raue, stampe and stare, fret and fume, and euery way seeke occasions to ouercrow and supplant the innocent, yet shall they misse of their purpose, and nothing shall suc­ceed according to their desire, but that by their sodaine and vnlooked for death, the godly and innocent shall be deliuered out of their iawes and danger.

COlloquintida is vsed in Physicke to purge Phlegme and Choler, as wel yellow as black: which humours it ex­pelleth mightily and forcibly, but not with­out detriment & dan­ger to the powers and faculties of the bodie: so strongly sometimes opening the veines, that it causeth blood to [...]ome foorth. To qualifie therefore his dan­gerous nature and imperious operation, it [...]hall be verie expedient to put to it Masticke [...]nd such other things, as are good to streng­ [...]hen and comfort the stomacke.

The fruit of it when it is ripe, is round and [...]leake or whitish, of the bignes of a Ball, or [...]f an Orenge or Cytron. If the vpper part of [...]e rinde or barke being yellowish, be pared [...]ay with a knife, the inside is full of iuyce, [...]d of a most bitter taste. As appeereth in [...]e hystorie of the Booke of Kings.

For, whereas Elisha his seruant went out 2. Kin. 4, 39. to the fieldes to gather Potherbes, and a­ [...]ong others gathering this Colloquintida, and [Page 48] shredding it into the Pot, not knowing what it was, powred out the potage for the men to eate, they had no sooner tasted thereof, but they presently cried out and said, Death is in the Pot: bicause the bitternes therof was so extreeme, that they thought they had beene poisoned. Elisha being not vnskilfull in the Secretes of Nature, foorthwith be­thought himselfe, how this bitternes might be met withall and qualified. And therwith­all he cast Meale into the Pot, whereby the potage became good and sauerie, and might Meale. be safely eaten, without danger or harme.

There is reason Physical to be yeelded for this matter. For Mault meale, namely, o [...] Barlie mault, hath that vertue, nature, and o­peration, that it taketh away all vnnatural relish and bitter taste. And by common ex­perience we finde it true, that brackish and bitter water being mingled with Barlie mault, becommeth sweet, delicate and sauo­rie: And so likewise doth the Beane meale▪ in so much that within the space of two houres, it will become of good relish and potable, and may safely without danger b [...] receiued into the bodie.

THe Willow is called Salix, & hath his name, à saliendo, for that it quicklie groweth vp, and soon becommeth a Tree. Heerewith do they in some countrey trim vp their parlours and dining roomes in Sommer, and sticke fresh greene leaues thereof about their beds for coolenes. From this doth God by his Prophet Isaiah take a most excellent simili­tude, wherin he promiseth to the godly that put their trust in him, plentie and aboun­dance of all things, and prosperous successe in all their affaires: and that he will bounti­fully giue vnto them, not onely external and corporall benefits, but spirituall and eternall blessings also; and that he will refresh their drie soules, with the most plentifull foode of [...]is holy spirite; and moysten their thirstie [...]onsciences, with the perpetuall fountaine [...]nd lasting Spring of his blessed Diuinitie. Wherby the mournful & drie souls are most [...]omfortably cheered, and animated to bring [...]oorth plentifull fruits of [...] [...] charitie, [...]oth toward God and th [...]or. [...] Isai. 44, 2. [Page 50] not (saith he) O Iacob my seruant whom I [...] chosen. For I will poure water vpon the thirstie, and floudes vpon the dry ground: I will poure my spirits vpon thy seede; and my blessing vpon thy buds: And they shall grow as among the grasse, and as the Wil­lowes by the riuers of water.

For, as Trees planted and set by the wa­ters side, seeme faire and pleasant, adorned with store and varietie of fresh and greene leaues: so likewise doth the minde of man (being garnished with godly knowledge, and moystened with the water of Gods diuine spirite) flourish and shine with the bright beames of vertue, and spread abroade his boughes, both of faith toward God, and also yeeld forth the fruit of Christian works to­ward his neighbor.

The Iewes being caried away captiue into Babylon, and seeing themselues destitute, for­saken Psal. 137. and comfortlesse, hanged their Harpes (wheron they were wont to chaunt Hymnes and play songs of thankesgiuing vnto Go [...] for his benefits) vpon the Willow trees: making greeuous moane for that their so miserab [...] and lamentable case, wherewith they wer [...] so deepely and pittifully distressed, that the [...] coulde haue no maner of ioye; so much [...] once to shew foorth any token of mirth, [...] to handle their musicall instruments. A [...] very fitly are they described by the Psalmi [...] to haue hanged their instruments on the [...] [...]s, for that, this tree is barraine and [...] [Page 51] seth his blossoms, before his seede be ripe.

Beside this, it is bitter, and nothing so de­ [...]ectable or pleasant to the eie, as is the Plane tree, the Palme, the Cedar, the Cypresse, the Terebinth or Turpentine tree. And therfore the comparison betweene Banishment and this Tree is very fit, and agreeable, and ther­fore did they hang their Harpes theron. For [...]s the Willow is bitter, and not greatly to the eie delightsome, so was their banishment & transmigration into Chaldea, to the Iewes, bitter, dolefull, heauie, comfortlesse and la­mentable: and the rather for their often cal­ [...]ing to remembrance the hill Sion, the Citie [...]erusalem, and the most stately and sumptu­ [...]us Temple, in the which they were woont [...]o sing Psalmes, and Diuine Ditties in the [...]raise and honor of God. Yea, they were so [...]eepely stricken with sorrowe in their harts, [...]o see the true worship and sincere religion [...]f God, contemned, despised, prophaned, [...]lasphemed and troden vnder foot: to con­ [...]der how their Prophets were banished and [...]aried away: to behold the pitifull plight of [...]heir Citie, which was ruinated, destroied, [...]nd made euen with the grounde, that no­ [...]hing coulde make them merie; nothing [...]ould mitigate their conceiued griefe; ney­ [...]er coulde they by any all [...]rements or en­ [...]eaties, be drawne and perswaded, to sing [...]eir holie and sacred S [...] [...] [...] [...]dicated and directe [...] [Page 52] praise of God, among such blasphemous, wicked and prophane persons, that did none other thing than scornefully disdaine, and malapertlie deride the Lorde God and his true religion.

These corrosiues of minde so galled the [...] at the hart, and so greeued their zealous con­sciences, that all melodie among them [...] forgotten, and in lieu thereof all griefe an [...] Ierem. La­ment. 4, 19. sorrow entirely possessed them. For Musi [...] in the time of mourning, is (according to t [...] old saieng) vnmeet, vndecent and out of [...] Eccl. 2, 1. son: and therefore it was very fitly by the [...] answered againe, How shall we sing a Song [...] Psal. 137, 4. the Lord, in a strange lande, among a number [...] Atheistes and godlesse people, that are no­thing mooued with compassion ouer [...] calamities, nor touched with any remorse [...] our miseries, but do rather insult vpon [...] and scoffe, taunt, deride, and mocke the wo [...] ship and honor which we haue beene acc [...] ­stomed to yeelde to the immortall Go [...] Therefore their request and sute to vs, to de­light them with our Harpes or Instrumen [...] is bootelesse and in vaine, seeing th [...] despightfullie contemne, and scoffing [...] despise, both vs, and the God of the H [...] brewes.

SAliunca is thought of Ruellius. Plinius. some to be the same that is otherwise cal­led Nardus Coltica. It is a small, shrubbie, short and turfie plant, neuer growing to be so high as our common La­uender. For it neuer [...]iseth it selfe much aboue the grounde. Which Virgil well noted, where by certaine [...]mparisons drawne from sundry plants, he [...]oke occasion to commend one for his ex­ [...]ellencie in piping, and therby to set foorth [...]s superioritie ouer his aduersarie, with [...]ese words in effect:

[...]f this Saliunca is vsed to be made [...] [...] smell vnto, for the restoring and [...] [...]g of the powers & faculties of [...] [...], [...]d to drine away, fulsome, [...] [...]gious sauors. For it [...] [Page 54] sweetenes and odor, insomuch that being laide among Naperie, and Garments, it bo [...] causeth them to smell excellently, and with [...] also preserueth the same from Mothes a [...] Vermine. In lieu and place heereof many d [...] vse for the same intent and purpose, Sp [...] and Lauender, (whose flower is most commonly blewe, and spyke-eared at the top [...] the stalke) which yeeldeth foorth such [...] strong sent and vehement smell, that it ma [...] times causeth headach and induceth vn [...] tines.

We haue knowne some Hucksters, T [...] uerners and Vinteners, that haue been prooued to haue distilled this Lauender wat [...] and to mingle it with their Wine, to the [...] to make it shew the brauer and perfecter, a [...] the quicklier to ouerturne, and inebriate th [...] drinkers. By which legierdemayne and deceitefull tricke, their Guestes the next d [...] haue beene greeuously troubled with th [...] headach, which could not otherwise by a [...] remedies be holpen or eased, than by re [...] uing some sleepie potion, or by drinki [...] colde Water, or Whaye, and that in gr [...] quantitie.

But out of this small and slender Pla [...] doth God (who bountifully both promise [...] and largely performeth gracious bene [...] vnto his children) take similitudes and [...] comparisons: as namely where he saith: [...] Isaie. 55, 12. mountaines and hils shall breake foorth before [Page 55] into ioy, and all the trees of the field shall clap their hands. That is, they shall all be glad for your welfare, and reioice at your felicitie: ech of them shal yeeld honor vnto you, & solemnly extoll your praises: bicause you being now deliuered out of miserable thraldome, by the free mercies of God, and aduanced to such honorable dignitie through his onely good­nes, and withall (after your hard and heauie exile) enriched with such and so great boun­ties, There shall grow vnto you in steede of low Sa­liunca or smal thornes, the tall and high Firre trees, and for Nettles there shall grow the Myrrhe tree. Of which words, the meaning is, that all things shall prosper and increase with them, and haue good successe, so that for small, ab­iect, and seely poore Herbes (yea those that be hurtfull) there shal grow goodly, faire, and fruitfull trees.

These great blessings are not to be refer­red, onely to temporall and externall things, but also to the inward gifts of the soule and ornaments of the minde: so that for fierce­nes, violence, crueltie, hawtines, pride, arro­gancie, and loftines, (which (as S. Paule wit­nesseth) are the vndoubted workes of the Gal. 5, 20. flesh) there shall be found gentiones, meeke­nes, curtesie, mildnes, lenitie, humanitie, peace, placabilitie, long sufferance, tempe­rance, and such like, which the Apostle there reckoneth among the fr [...] of that Spi [...]. So that now there shall be a [...] [...]d [...] ­tion, [Page 56] seeing that in steede of wrong, iniquitie and wickednes, there shall be seene Iustice, equitie, and righteous dealing: in steede of incontinencie, lust, chambering, wantonnes and prodigalitie, there shall be chastitie, mo­deration, frugalitie and modestie: in steede of sloth and sleepie drowsines, shall be liuely lustines, courage, cheerefulnes, magnanimi­ty, contempt of base matters, & condigne ac­count of vertues. So that the order of things shall be quite altered, and in steed of corrupt affections, or rather vnruly perturbations, which carrie the mind from the right rule of Reason, and from the sincere Lawe of God and Nature, there shall be peace and tran­quillitie of conscience, surely anchored [...] an vndoubted trust and infallible assurance of Gods mercies and promises.

THe people of the Iewes a little afore t [...] destruction of their Citie, being d [...] ned [Page 57] in sinnes, and desperately frozen in the dregs of their manie and filthie abhominati­ons, so that they might seeme to be euen at the highest degree of forlorne wickednes; it pleased God for the plainer discouerie ther­of, to detect their shamefull enormities, and to giue sentence vpon their gracelesse diso­bedience, by vsing a very apt, fit and elegant Similitude, whereby he noteth their gree­uous and lamentable stubbornnes, that with no maner of wholesome remedie and soue­raigne aduertisements, coulde be reclaimed from their disloialtie to dutifull behaui­our.

For when as they had shrunke away and started aside from the true and sincere wor­ship of God, vnto spirituall fornication and grosse Idolatrie, seeking helpe and reposing their trust in others beside God; when as they laide snares to intrap the innocent, and that not secretly and couertly, but euen o­penly & professedly in euery common place and corner, despising lawe, contemning iu­stice, and reiecting all good, godlie, and ciuill order; and in the lawlesse doing thereof, made no conscience, but either thought they might lawfully without controlment doe what they list, and liue as they would: or if they thought themselues to haue done a­ny thing amisse, yet persuaded themselues; that their ouersight [...] and off [...] [...]be easily expiated, qualified, [...] [...] [...] [...]; [Page 58] ed away by a kind of strange worship and fri­uolous manner of religion, displeasant and detestable to Almightie God: Therefore the Lord seeing them thus lewdly to contemne his precepts, so disobediently to transgresse his lawes, so vainely to fode themselues in their helplesse hope, and to nuzzle their foo­lish and fantasticall minds in deuise of such deceiueable meanes, whereby they thought to make themselues pure and cleane, and thereby to haue all things cocksure on their sides, as they fondly persuaded themselues. God therefore (I say) bicause he would not see his honor so defaced, his glorie so profa­ned, nor his maiesty and magnificence so de­spised, reprooueth them for the same, and sharpely expostulateth with them, for that they had forsaken him, and fled to others: that they had gone away from him being the fountaine of liuing waters, and digged to themselues broken cesterns, and pits that can hold no water.

And he doth so effectually deale in this his expostulation, that he toucheth and reproo­ueth euery one of them by name: I had plan­ted thee (saith he) a noble Vine, whose plants were Ier. 2, 21. all naturall; how then art thou turned into the plants of a strange, vnkindlie and bastard Vi [...] And bicause he would shew that this their reuolt, defection and apostacie could not ea­silie be done away, he addeth further saieng, Though thou wash thee with Nitre, and multipl [...] Vers. 22. [Page 59] vpon thy selfe the herb Borith, or vse much sope: yet shalt thou be stained, filthie and spotted before me in thine iniquitie. As if he should thus saie: Although in outwarde shew and at the first sight thou seemest (through this thy super­stitious worship of thine owne deuising, and whereby thou dishonorest the glory of God, with thy hypocriticall and visured Religion) to haue satisfied for thine offences, and to haue washed away thy sins and transgressi­ons: yet neuer perswade thy selfe that God is appeased and pleased with any such ma­ner of dealing, neither think that thou shalt euer by this meanes recouer that cleere and cleane estate that thou imaginest. No, no, thou must take another course, and practise another way, if thou desire to appeere faire and beautifull in the sight of God, and to be reconciled and at one with the Lorde thy Creator.

Thou must vtterly defie, detest, renounce and forsake all filthie Idolatrie, all false Reli­gion and counterfait worship, all faith and hope in any other sauing onely in the true & liuing God: thou must leade a godlie and Christian life, thou must embrace and follow the rules of honest and vertuous conuersati­on, thou must extirpe and weede out of the garden of thy conscience all [...] de opinions and wickednes: thou must firmely [...] thy faith, and assuredly [...] vpon God, and [...] [Page 60] lie vnto him and stay assuredly vpon his di­uine prouidence. For, to depend vpon any other helper, and to looke for safegard, pro­tection or saluation at the handes of any o­ther, or by any other meane or maner of counterfeit & superstitious worship, neither required nor commanded by God, is not onely vaine, foolish, bootelesse and helplesse, but also damnable, iniurious, and derogato­rie to the maiestie of God.

This herbe Borith or Struthion, which we heere cal Sopewort or fullers weed, doth na­turally (indeed) whiten and scowre wollen clothes, and that excellently: so doth Sope supple and smooth the skin; and taketh a­way the spots, freckles or morphew in the face and bodie; but no worldly thing can be found, that hath such abstersiue facultie, to wipe away and mundifie the spots and filth of the Soule.

He that refuseth to acknowledge his dis­case, and wilfully contemneth the holesome direction and sound counsell of the faithfull and learned Phisition, is incurable and in a desperate case: & to such an one, Hippocrates for biddeth to appy any medicine. Yea ano­ther Cap. 3. maner of teacher than Hippocrates, euen the heauenly Physition Christ our Sauior & Redeemer, chargeth vs to depart from them Mat. 10, 14. Luk. 10, 11. and to leaue them to their owne folly, when as no labor, care, industrie, paines and dili­gence bestowed vpon them for their amend­ment [Page] and recouerie, will take place and be harkened vnto.

But God by his Prophet Malachie promi­seth, Mal. 3, 1. Luk. 7. 27. Mark. [...], 2. [...]. 40, 3. that he will sende his messenger or am­bassador to prepare his waie: by which pro­phecie was ment Iohn Baptist, as Christ him­selfe in the Gospell expoundeth it: and that speedily thereupon the Lord and gouernor himselfe should come, that is to saie Christ, who at his cōming shuld renue many things, and bestow much labor among them, to a­mende their liues, correct their sins, & direct their maners, which haue the charge of the Lords flock, to teach and instruct them with good and holesome doctrine. For, he is like a purging fire, and like Fullers s [...]pe. And he shall sit Mala. 3, 2. downe to trie and fine the siluer: hee shall trie and fine the sonnes of Leui, and purifie them as gold and s [...]uer: That is to say, he shal make them pure, cleane, neate, fine and trim, without any rust or drosse of vices hanging vpon them, euen as metals are scoured and burnished in a fur­nace or Goldsmithes forge.

It pleased him therfore first to polish and beautifie the Ministerie, from all filth and drossines, least they that should deale in the sacred mysteries of the Lord, and expounde his worde to others, shoulde be found them­selues enblemished with crimes, and [...] ­med with wickednes. And this doth [...] Similitude (as we see) [...] things, being [...] [Page 62] ses, apply the same to the minde. For this Herbe Struthion, Sopewoorte or Fullers weede, is a most excellent scowrer of spots and filth out of clothes, and of an incredi­ble and notable effecte, for the whiting of Wooles or Wollen. Yea it is so woonderful­ly abstersiue, that it draweth Phlegme and other corrupt baggage out of the head, scou­reth and clenseth the breast, of all grosse su­perfluities, and so forciblie procureth nee­sing, that it bringeth foorth a childe though it be dead.

THere is a Plant or smal Shrub, hauing slender boughes and sharpe prickly leaues, where­on there groweth that, which we terme & call Graine, yeelding a most gallant and orient red, most delectable to behold, and right amia­ble to the eie. Heerewith they vse to die and engraine wool, cloth, silke, and other stuffe, into a most braue, gallant, beautiful and rich rednes. Of this Graine is Scarlet denomina­ted, Coccius. and heerewith is it died: and of this is mention made many times and often in the [Page 63] Scriptures, as also of Purple, which were woont to be the peculiar colours for the Robes and Palles of Emperors, Kings, Po­tentates and Princes.

So in that excellent Song or Canticle of Solomon, the ruddie lips of the Spouse are compared to a thred of Scarlet, or Rose co­loured Cant. 4, 3. Ribband.

Iosua being by God appointed to be the captaine and conductor of the Israelites, af­ter the death of Moses, is saide to haue worne a Scarlet Cloake.

And Christ as though he had vsurpinglie Mat. 27, 28. affected a kingdome, was in mockage and derision stripped, and cloathed with a Scar­let Robe.

In the Reuelation also of Saint Iohn, the Whoore is described and set out, Sitting vpon Reue. 17, 3. a scarlet coloured beast: which Whoore was appa­relled in Purple and Scarlet, and gilded with golde, and pretious stones, and pearles, hauing a cup of gold in his hand, full of abhominations and filthinesse of hir fornication. And in hir forehead was a name written, A Misterie, Great Babylon, the Mother of Whoore domes and abhominations of the earth: All which is a type and figure of the Citie of Rome, as Ierom expoundeth it. By which ti­tles, tearmes and Epithites, he noteth hir hawtie arrogancie, snuffing pride, and cruell nature, embrued with the bloode of Inno­cents.

The rich Glutton men [...] Luk. 16, [...] [Page 64] pell, beside his sumptuous fare and delicious bankets, was clothed in purple and fine lin­nen, hauing (notwithstanding) no remorse, pitie or compassion on the poore and needy members of Christ.

From the princely and orient colour of this most delicate and goodlie iuice, in the Prophet Isaiah there is taken an occasion of a very fit Similitude and Comparison, in the person of God, against those that gape after blood, and seeke by violence to oppresse the innocent. In which Sermon, the Lord lo­uingly stirreth them vp to repentance, and seeketh to drawe them to an acknowledge­ment of their wickednes. Which if he per­suade them vnto, and that they will willing­ly and obediently be reduced & brought a­gaine into the right way, he assureth them of forgiuenesse, and that he will vtterly forget their sinnes and transgressions, how manie and how greeuous soeuer they be.

For thus doth he there reason with them, & thus doth he begin his Oration & speech vnto them: Wash ye, make you cleane: take away Isai. 1, 16. the euill of your works from before mine eies: cease to doe euill, learne to doe well, seeke iudgement, re­lieue the oppressed iudge the fatherlesse, and defend the widowe. If your sinnes were as Crimsin, they s [...] be made white as snowe; and though they were [...] as scarlet, they shall be as wooll. Wherby his mea­ning is, that though their sinnes were he [...] ­nous and bloody with the murder and death [Page 65] of the Innocent, yet were they pardonable, and might by earnest and hartie repentance, firme faith, and assured trust in the mercies of God, be easily washed away, so that with­all there were ioined therewith a ful purpose of amendement and newnesse of life.

But that Robes and Garments of Scarlet, Purple, Silke and Veluet, were vsed and worn in the old time by the ancient Hebrewes, as well for the honor, ornament, and dignitie of their bodies, as also sometime for riotous brauerie, proud pompe, and wilfull ostenta­tion, the Scripture in sundrie places suffici­ently witnesseth. As namely in Ieremiah, where there is an hard doome and dreadfull commination against Israel, for that, hauing forsaken the Lord their God, from whom a­ [...]one floweth all goodnes, and on whom a­ [...]one dependeth their whole and entire sal­uation, they vowed and bowed themselues [...]o Idols, and went a whooring after strange Gods, painting and pranking themselues [...]ike adulterous harlots, with strange and fo­ [...]aine attire, thereby to feed the eies of their [...]aramours, & to draw them the sooner into their loue & liking: When as (saith the Lord) Ierem. 4. 30 all places & corners shal be ful of slaughter and de­ [...]lation; when as the strong men being discomfited [...]all flie for feare into thickets, and climbe vp into [...]igh rocks: And when thou shalt be destroied and [...]asted, what wilt thou doe? Though thou [...] [...]y selfe with Scarlet, though [...] [...] [...] [Page 66] with ornaments of golde, though thou paintest thy face with colours, yet shalt thou trim thy selfe in vaine: for thy louers will abhor thee and seeks thy life: they will not awhit be mooued to com­passion with thy gay and braue apparell, but greedily seeke thy spoile and confusion.

Ezechiel also charging Samaria and Ierusa­lem, with whooredome and adulterie, by the which, he meaneth Idolatrie and Apostasie, denounceth against them in the person of God, plagues & punishments no lesse dread­full and intollerable. For, as the breach of wedlocke, and defiling of the marriage bed by filthie adulterie, is a most wicked and de­testable sinne: so likewise is Idolatrie a most shamefull and execrable thing: when as the honor and glorie due to the liuing God, is profaned and giuen to another.

Wherefore the wrath of the Lord is the more fiercely kindled against them, for that, not onely in Groues and Valleies, they sacri­ficed to their Idols, and set vp vnto them, Al­tars, Images, and Temples with great pomp [...] and foizon of Calues, after the maner of t [...] Heathen: but also by calling and sending f [...] others to beare them companie, they defile [...] his Sanctuarie, profaned his Sabboths, and polluted his holie Temple, consecrated and dedicated to his name. And to the inte [...] that all things might seeme vnto the behol­ders more gorgious, magnificent and holie [...] Thou hast for their sakes (saith he) washed thy se [...] Eze. [...]3, 40. [Page 67] and painted thine [...]i [...]s, and decked thee with orna­ments: And satest vpon a costly bed, and a table prepared before it, whereupon thou hast set mine In­cense and mine Oile, and a great multitude with thee reioicing. As if he should say: The honor and worship which is due and ought to bee giuen vnto me, is bestowed vpon Idols and Diuels, and that in solemne sort and order, while a confused rabble and dissolute multi­tude of brainlesse Genti [...] and wicked Hea­then, do ioine with thee in the same, and run headlong into semblable madnes.

THe Prophets in many places vehemētly inueighing against the sinnes of the people, and earnestly beating downe the rage, fiercenesse, and crueltie of such as do trouble, annoie, disquiet, damnifie, hurt, deuoure, oppresse and disturbe the state of their seely weake [...]rethren, doe resemble, liken, and compare [...]hem somtimes to Wolues, Lions, Panthers, Leopards, Adders, Snakes, and other harme­ [...]ull Creatures: somtimes to Foxes, W [...] [Page 68] and other such subtill and craftie beasts: and sometimes to Prickles, Thorns, Briers or o­ther sharpe pointed plants.

Thus did Michah the prophet bewaile the want and contempt of Religion, the ouer­throw and decay of godlines, the subuersion of iustice, the prophanation of Diuine wor­ship, and finally the lamentable reuolt of all men in generall from vertue, honesty and in­tegritie. So that there was nothing else prac­tized among men but fraude, craft, subtiltie, deceit, quarrels, vnderminings, catching at aduantage, lieng in waite, wrangling, collusi­on, dissembling, and al maner of mischiuous drifts and hatefull dealings. He doth there­fore in this sort amplifie their greeuous e­normities, and thus doth he aggrauate their faults by laieng them in heapes before them; vsing for the [...]ame, a Similitude taken from Thornes and Prickles: Goodmen (saith he) are perished from the earth, and there is none righteous Mich. 7, 2. among men: they all lie in waite for blood; euerie man hunteth his brother with a net, and the euill of their hands they call good; that is, they flatter themselues in their misdeeds and errours: the Prince asketh, and the Iudge iudgeth for a re­ward, that is, he yeeldeth in al respects to such things as he knoweth, will please the Prince, he feedeth his humour, and obeieth his re­quests; without any regarde at all either of Lawe, Reason, or Conscience; he suffereth him to ouerrule all matters after his owne [Page 69] will, to oppresse the poore people, and wring from them what he listeth, or to prac­tise tyrannie ouer them according to his owne lawlesse lust and imperious sensualitie. The best of them is as a Prickle or Brier, and the most righteous of them, is sharper than a Thorne hedge.

And therfore where such kinde of persons beare rule and be placed in office, his mean­ing is, that there the state of things is such by meanes of whispering Talecariers, and secret priers into euery mans life, maners & trade, that no man can safelie trust an other, nor reueale his secrets and open his counsell, no not to his familiar friende and knowne ac­quaintance.

For where such disorder reigneth, that mens cases and estates be so narrowly sifted, and their deeds and words so vndermining­lie searched, the harts of many doe quayle, their courages be daunted, their mindes be dismaied, and they brought euen to their wits ende; insomuch that they not onely for­sake and mistrust their friendes, but manie times bewray & betray them: which things Christ himselfe foretolde shoulde come to Mat. 10, 35. Mark. 13, 9. passe.

Therefore in this so dangerous, doubtful, and wauering trust and faithfulnes, the Pro­phet further warneth vs what to do, saieng: Trust ye not a friend, neither put ye confidence in a counsellour. Keepe the doores of thy mouth from hir [Page 70] that lieth in thy bosome: that is, disclose not thy minde, no not to thine owne wife. For the Sonne reuileth the Father, the Daughter riseth vp against hir Mother: the Daughter in law against hir Mother in law: and a mans enimies are the men of his owne house.

In this so lamentable a garboyle and dis­ordered state of the common wealth, he tea­cheth euery man, which way to worke, and whereunto hee may best and safest betake himselfe; saieng: Therefore will I looke vnto the Lord, I will waite for God my Sauiour. My God will heare me. Heere he hauing his full hope and assured confidence grounded vppon God, resteth vndoubtedly perswaded, that God will deliuer and preserue him against al the violent, proude and cruel rage of all wic­ked oppressours.

For whereas God is gentle, milde and ex­orable, they on the other side be raging, fierce, cruell, spightfull, churlish, vncurteous and (like thornes, brembles, and briers) ar­med with sharp prickles, and poynant ends, whereby they hurt, wounde, and damnifie those that be innocent, harmelesse, helplesse, and comfortlesse.

We see therefore how heere from Prickly plants the Prophet borroweth a Similitude, whereby aptly to expresse, and exactly to set downe the nature, propertie and condition of wilfull and wicked men. For the Furze, Bryer, Bremble, Eglentine, Berberie bush, [Page 71] (if we onely respect their flowers and ber­ries, are to the eie right pleasant and delight­some, and in cases of Physicke and medieine, haue their profitable and necessarie vses) but in handling they are dangerous, and like ynough to gash, split, and wound the hand of a man that rashly and vnaduisedly toucheth them.

And in like sort, there be some slie per­sons, craftie shifters, subtill mates, & double dealing dissemblers, who at the first blush do outwardly in shew pretend much friend­ship, and speake smoothly, but if they may once vpon any light occasion, espie occasion and oportunitie to vtter foorth their inward spight, or where to worke their diuelish and cankred malice, they will be found (I war­rant you) readie ynough both to prick, sting, and wound to the vttermost.

Now this Paliurus being (as hath afore been said) a kinde of sharpe prickly Furze or Brier, is described by Theophrastus, Virgil, Pli­nie, Dioscorides, Columella and others, with ge­neral consent to be sharpe, thornie, and dan­gerous to the handler: howbeit they do not all agree about the description of his forme and fashion.

Not much vnlike, is it to that which we commonly call Berberies, termed in Greeke Oxyacantha, where with some (for the gallant beautie and seemely shewe) vse to decke and adorne their doores, and to keepe the slips [Page 72] and boughes thereof in Pots, for the longer keeping thereof in their flourishing hue and greenenes.

When the flowring and blowing time is past, it bringeth foorth berries being at the first greene, and in fashion somewhat long, which when they be ripe, become red of co­lour, and haue within, a harde stone, enuiro­ned and encompassed with a small slender and thin skin or rind. The inyce thereof be­ing fattie and vnctuous, is vsed in Physicke as a right soueraigne remedie against the Stone and Grauell.

I Saiah the Prophet was (as afore hath beene shewed) most excel­lently seeme in the Se­crets of Nature, and most skilfull in the qualities and operati­ons of Plants. Which may easily be prooued by the manifolde Si­militudes which he taketh (for the garnish­ing of his Themes and Argumentes) from [Page 73] Herbes, Plants, Flowers, and Seedes, inser­ting the same into his diuine Sermons. As namely Gith or Nigella, Cumine, Wheat, Bar­ley, Isaie. 28, 25. Millet, and Fitches; all which be things well knowne, affoording both fodder for Cattell, and nourishment for men.

This Gith, (called commonly Nigella) is growing in the Gardens of many Herba­ristes, Gith or Ni­gella. a cubite high or sometimes more, ac­cordingly as the ground is in ranknes, whose leaues be much like to Fenell or Fumiterrie, all too cut and iagged, the flowers of a light blew: which being once past, there com­meth vp on the top small knops or heades as in Popie, with little sharpe hornes vppon them, longwise, wherein be certaine small cels, chambers or huskes containing the seede, which is somewhat blacke, much like vnto Onion or Leeke seede: in taste sharpe, and of a strong, pleasant and fragrant sauor, which in some places, they vse to mixe with their Paste or Dough, before it be put into the Ouen, to make it haue the better relish and delicater taste.

But specially Physicions vse the Seede heereof as right commodious to helpe Ca­tarrhes, Murres, and Poses; to kill and driue away wormes, being either droonken with wine or water, or else laid to the nauell of the bellie: to take away the toothach; to bring downe womens naturall diseases; to prouoke vrine, to take away lentils, freckles, spots, [Page 74] and other blemishes deforming the skin and outward parts of the bodie.

Cumine is good to scatter and breake the Cumine. windinesse of the Stomacke, Bellie and Ma­trix: and to alay and helpe the griping tor­ments, and the gnawings and frettings of the Entrailes: It is also excellent good to slake and dissolue the blasting and swelling of the Cods and Genitories, being laid ther­vnto. For which purpose, my order and cu­stome is, to mingle vnto it some Nigella, Bay­berries, and Millet meale.

Barlie is a graine generally well knowen, Barlie. and the vses thereof both to man and beast, right necessarie and profitable. In time of dearth and scarcitie of Wheate and Rie, the poore people grind the same to make bread. This Barlie being hulled and cleansed from the rinde, and then beaten, broken, and sod­den, maketh the noble drinke called Ptis [...]a; which is most soueraigne to quench hot bur­ning Choler in vehement Feuers, and to helpe the corruption and oppilation of the Lungs, and hoarsenesse in the vocall Arterie, with shortnes of wind: specially if those parts be exasperated or exulcerated with superflu­itie of salt Phlegme or yellow Choler, put­ting into it a quantitie of the flowers of Vio­lets or Buglosse.

Heerewith also (being made into Mault) is made that most noble, necessarie, and de­licate licour, called Beere, of such colour as [Page 75] the Brewer is disposed to giue vnto it, as namely, yellow, Saffronlike, reddish, browne, or such like, specially when the yest or barme (which they vse also to make their bread withall) is setled downe to the bottome. For then commeth it to his kindly colour, and is (to looke vpon) very gallant and pleasant, much like to Maluesey or Bastarde, and reli­sheth not altogither vnlike to Wine; and be­ing immoderately taken, causeth droonken­nes as well, and as soone as Wine doth.

Wheate, the noblest graine and of chie­fest Wheate. account to make bread withall, is of sun­drie sorts, as manchet, cheate, cribble, bis­coct, houshold, and brannie, with other sorts needelesse to be rehearsed.

Mill or Millet is of sundrie sorts, as Asian, Mill. Indian, Spanish and Turkish, which beareth a red brownish or yellowish graine: wherwith some poore people haue learned to make bread and broth.

Fitches be a kind of Pulse, and are good Fitches. prouender for Horses and Cattel, as Lentils, Pease and Beanes be.

Thus much haue I thought not amisse heere by the way to note; to the intent, the mind and purpose of the Prophet might ex­actly and plainly be found out: whose onely drift is in this place to shew, that God doth nothing rashly, vnaduisedly, disorderly, con­fusedly, by chance or at randon, but in all his actions dealeth most wisely, orderly, adui­sedly, [Page 76] deliberately, and both by law and rea­son: one while sending punishments and plagues, to represse mens inordinate lusts and outragious behauiours; and another while curing their wounds, healing their sores, suppling their grieues, comforting their distressed minds, and relieuing their af­flicted Consciences. Which thing he some­while hasteneth to put in execution and practise; somewhile lingereth ere hee take the matter in hand; and somewhile shewing foorth his mightie power both waies vpon the sudden, euen as it seemeth good in his eies, and as he seeth it expedient, when occa­sion serueth.

Wherefore the Prophet admonisheth all those, that thinke otherwise than reuerently and dutifully of the iudgements of God, speedily to reforme their opinions, carefully to circumcise their affections, awfully to re­gard his holie word, religiously to thinke of his sacred Maiestie and diuine Prouidence, highly to extoll his name, reuerently to speake, and dutifully to thinke of him: and neither to murmur, repine, mutter, or ac­cuse him in his dealings, when as they see the wicked to flaunt and flourish in all pros­peritie, and to enioy abundance of all things to their harts desire: whereas in the meane while the godlie be throwen into miseries, afflicted with cares, pinched with paines, op­pressed with wrongs, and ech way laid open [Page 77] to calamities, vexations, and troubles of the world. For the Lord by his heauenly wise­dome and vnsearchable counsell, doth go­uerne and rule the world, and al things ther­in, iustly, wisely, and rightly.

For the better beautifieng, and garnish­ing of his matter in this behalfe, the Pro­phet vseth a very fit Similitude, borowed from the industrious toile of husbandmen, and from the manner, order, and trade of plowing, sowing, and thrashing. For, the hus­bandmau at certaine seasons of the yeere, fallowing and turning vp his land, casteth his seede into the furrowes thereof in due proportion and measure, according to the nature of the soile, & qualitie of the ground; sowing in one place Wheate or Barlie, and in another Gith, Lupines, Spelt, Millet, or some such kinde of Pulse. Neither doth he rashly and harebrainedly shuffle all maner of seedes togither, and so desperately and fondly cast the same on the ground, but aduisedly and discreetely pondereth with himselfe, what place and soile is fittest for each seuerall graine.

The sowing time being past, he thinketh not himself discharged of care, neither giues he himselfe to ease and idlenes, but longing­lie, hopeth for his Haruest, and many a time wisheth for the time wherein he may reape his laboured crop: and in the meane while (ere the corne be ripe) he weedeth it, and set­teth [Page 78] his seruants to worke, to plucke vp the Darnel, Thistels, and other noisom baggage, that would otherwise choke the Corne.

After he hath inned and brought it in­to his Barnes, he sitteth not still, neither gi­ueth he himselfe to ease, but as one worke endeth, so beginneth he an other, and the ende of one labour is the entrance into an other.

For then goeth he about to thrash, fanne, and winnow it, and that so carefully, that he will not confusedly iumble and mingle one seed with an other, but make cleane the same in order, and euery kinde by it selfe, as to the nature thereof appertaineth. As namelie, in one sort dealeth hee with small and slender seedes, in an other sort with them that bee great and big: and in an other, with Wheat, Barley, Rie, Otes, Amilcorne, Lupines, Beanes, Fitches, Lentils, Cumin, Gith, &c.

As a painefull and carefull Husbandman therefore looketh diligently to all points of his busines, and bestoweth his industry and labour in ech respect, as the time and season affoordeth, and as the nature and qualitie of ech Graine requireth, in hope thereby to re­ceiue a good encrease and plentifull crop: Euen so God trieth ech way, to drawe and bring all men, of all sorts, and condition in this Theatre of the world, to acknowledge­ment of their duties, & desire of their salua­tion. And as an Husbandman after he hath [Page 79] plowed vp his land, and sowed it, doth after­warde harrow it, and breake the harde clods thereof: as he (I say) soweth, reapeth, thrash­eth, fanneth and searceth the chaffe from the Corne as he cutteth, pruneth and lop­peth his trees, and keepeth them vnder, least they shoulde growe rugged, or spread their boughes to far out of course and order: and finallie as he graffeth, planteth, and teacheth his yoong Siences to be naturalized in ano­ther stocke than their own: So likewise doth God deale with men in this world, punishing and afflicting some with losses, hinderances, and other tokens of his hidden iudgement, for the better trial of their patience and con­stancie: Some (though euill and wicked per­sons) he tollerateth, spareth, and (as it were) winketh at, in hope of their conuersion and amendment.

Neither may any man be so hardie as once to mutter or murmure for the same against him, sith by his prouidence he wisely dispen­seth and gouerneth all things, and best kno­weth why and for what reason he doth this or that. Wherefore if any aduersitie surprize vs, if any trouble assaile vs, if sicknes attach vs, if calamities, plagues, or other encum­brances of this life infest and follow vs, let vs be perswaded that all these things are sent to vs from God, as meanes to worke in vs re­pentance of our former wickednes, whereby we may flee to him for succor, comfort, and [Page 80] releefe; in whom onely consisteth and de­pendeth our whole hope, entire affiance, and perfect saluation.

On the other side, if all thinges go well with vs, and according to our harts desire, if wealth encrease, if riches abound, if lands, liuing, and reuenewes, honors, dignities, of­fices, goods and cattels be multiplied and heaped vpon vs; if health, strength, courage, lustines and soundnes of bodie be giuen vn­to vs; let vs meekely and humbly acknow­ledge, from whom all these do flow; and let vs be vndoubtedly perswaded, that all things aswell in time of prosperitie, as of aduersitie, come vnto vs by his diuine ordinance, de­cree, direction and appointment.

And this doth he not onely most nota­blie declare and signifie; where he putteth Cyrus the king of Persia in remembrance of his duty, by acknowledging how that by the power and might of God, and for the Iewes sake his chosen people, all things went lucki­lie and prosperouslie forward with him, and nations were subdued & brought in subiec­tion vnder him: but also thereby he testifi­ed vnto all men in generall, that God is Al­mightie and able to bring al things to passe, whensoeuer and which way soeuer he plea­seth: which might and power as in other places he setteth out right diuinely, so speci­ally & namely in the Prophet Isaiah, he most liuely and pithilie setteth the same downe, [Page 81] where he saith thus: I am the Lord, and there is Isai. 45, 5. none other: there is no God besides me: I forme the light, and create darknes: I make peace, and create euill: I the Lord do all these things. Whereby he meaneth, that prosperous successe is his hea­uenly gift: and that losses, hinderances, ad­uersities, spoile, pestilence, hunger, war, and such like, be sent of him as punishments and reuengements of our wicked life and hei­nous transgressions. For hee it is, that so strengtheneth such as faithfully depende on him, and vnfainedly leane vnto his protecti­on, that they liue a good, a quiet, & a peace­able life. Contrarily, such as wallow in the filthie puddle and swinish mire of lewd be­hauiour and carelesse dealings, shall taste of the whip of his ire, and bee plagued with greeuous punishments, according to their euill demerits.

The Lord appointed the office and functi­on of an husbandman vnto Ieremiah also, Ierem. 1, 9. whose mouth he touched with his hand, sai­eng: Behold, I haue put my words in thy mouth: Behold, this day haue I set thee ouer the nations, and ouer the kingdoms, to plucke vp and to roote out, and to destroy and throwe downe, to builde and to plant. Whereby he meaneth, that he being fortified and armed with the power of his word, should haue strength to pull vp Sinne by the rootes, to weede out errors, to grub out of the minds and consciences of men, their outragious, dissolute, and enormious [Page 82] affections: and in steede thereof, to plant in them the seede of godlinesse, to instill into their harts the wholsome doctrine of faith, and entirely to inflame them with an vnfai­ned loue toward the true and liuing God.

The like Argument doth our Sauiour Christ handle, where he taketh a Similitude from the vine and his Branches, saieng: I am Ioh. 15, 1. the true Vine, and my father is an Husbandman. E­uerie Branch that beareth not fruit in me, that is, that sheweth not foorth his faith by the works of loue, he taketh away, and cutteth downe as vnprofitable spray, fit for nothing, but for the fire: but euerie Branch that bea­reth fruit, he purgeth, (lopping and shredding away all vicious, corrupt, and naughtie af­fections) that it may bring foorth more fruit.

Not vnlike vnto this, is that excellent Si­militude which the Apostle vseth, concer­ning the graffing in of the wilde Oliue tree into the true and right Oliue, and of the breaking off, of the boughes and branches from the naturall Oliue. Whereby he mea­neth Rom. 11, 17 none other thing, but that some were fallen from their happie estate, of glorious saluation; and that others were chosen and receiued into the number of the faithful, not for any desert of theirs at al, but onely by the meere fauor, singular mercie, and free grace of God. Which benefit, vnlesse they thank­fully acknowledge, dutifully remember, and constantly persist in faith, he pronounceth [Page 83] that they shall be cut off againe, and for their ingratitude reiected from the fellowship of God: and that those shall be againe recei­ued and regraffed in, if they abide not in vn­beleefe; but by hartie repentance call vnto God for mercie, loath and detest their for­mer sinnes and wicked life, seeke health, im­brace truth, and faithfully beleeue in God, whom afore they had forsaken.

By this meanes, the Lord partly beateth downe the insolent pride, and hawtie arro­gancie of vaine-glorious persons, least any man should either be puffed vp with a vaine persuasion of his holines, or flattering him­selfe in his owne peeuish conceit, should lof­tily contemne or disdainfully insult vpon the miseries and calamities of others. And part­ly heereby he cherisheth and nourisheth an hope in them, that being now alienated and estranged frō God, shall be graffed in againe, and eftsoones receiued into the felowship and companie of the faithfull.

WHAT time as the vertuous and chaste woman Susanna, was pub­likelie charged, and iudicially ar­raigned [Page 84] vpon surmise of incontinencie and adulterous life, through the cankered sug­gestion and false accusation of two craftie old Lechours, that burned in lust towardes hir: Daniel (being then but a yoong childe, and raised vp of the Lord to examine and sifte out the bloodie treacherie intended a­gainst hir) by his wise and heauenly policie, searched out the bottome of the matter, boulted out the truth, discussed the cause, and finally deliuered the innocent Ladie, both from the present danger of death, and also from all maner suspition of crime and filthines. For when as she was led foorth Dan. 13. to be put to death, being faultlesse and guilt­lesse, committing and referring both hir self and hir cause vnto God, Daniell by the moti­on of the Spirite of the Lorde, lifted vp his voice, and cried aloud, protesting himselfe to be cleere and free from the bloode of that chaste woman, who was there and then most wrongfully without desert adiudged to die, willing them to enquire further of the mat­ter, and more narrowly to search out the cir­cumstances of such an horrible practise.

Whereupon the Elders and Counsailours being a new assembled, and the matter be­ing againe before the whole audience of the people with aduised deliberation, brought into question, Daniel caused the two Accu­sers to be put aside, and kept a sunder the one from the other. Which done, hee first [Page 85] called foorth the one, and demaunded of him, vnder what Tree he sawe them compa­nieng togither? Vnder a Lentiske tree: (quoth he.) At the hearing whereof Daniel sharpelie reproouing him for his shamelesse lie, and false testimonie, and thundring against him the heauie wrath and seuere iudgement of God, deseruedly due vnto him for the same, put him aside. Then calling the other foorth, and likewise asking him, vnder what tree, he tooke them companieng togither? Vnder a Prime tree, (said he.) Therefore were they both according to their wicked deserts, put to death, and serued with the same sauce, that they had prepared for others, according to Deu. 19, 19. Prou. 19, 5. Dan. 13, 62. the Lawe of Moses, for that they were con­uicted to haue borne false witnes, & to haue wrongfully accused another.

But now somwhat by the way to describe the nature of this Lentiske tree: it is a tree of a reasonable bignes and meane sise, broade in compasse, and leaued like an Ashe, bearing many small red berries, couched close to­gither in round clusters, which when they be full ripe, are of a blackish colour. This Tree yeeldeth foorth a kinde of Rosen or Gum­mie iuice, (like as the Terebinthin Tree doth) which is called Masticke, which grow­eth not togither as other Rosens doe; but remaine a sunder in diuers small graines, or partes like kernels, or little white roundels. And this Masticke is verie soueraigne to dry [Page 86] vp rheumes and catarrhes, and to stop all common laskes and bloodie flixes, and all other fluxes of blood whatsoeuer. A perfume made therewith, or chawing the same in the mouth, sasteneth the teeth that be loose, and maketh a sweete breath.

Of this Tree there be made in Italie fine Toothpickers, like as they doe in the Lowe Countries, of Iuniper and Baies, verie good to clense, whiten and mundifie the teeth withall. Insomuch that it is growen into a common byworde or prouerbe, when we wil note any persons that be too curious and precise in trimming themselues, or bestowe too much diligence in polishing and dressing their teeth, to say that he chaweth Lentiske. We in these Countries make Toothpickers, sometimes of the Bittours claw being set ei­ther in golde, siluer or iuorie, sometimes of the bones of the fish Pastinaca or Galeus. But the best of all be made of this Lentiske, bi­cause they do not only no hurt to the gums, but also do rather by meanes of their astrin­gent nature, binde and comfort both them and the iawes. And that these were in vse in the olde time, the Poet Martiall well witnes­seth where he saith:

But the other crafty and slie mate, that went [Page 87] about to blanch his villanie, and plaister his falshood, by the which he sought the dispa­ragement and death of the innocent Ladie, with shamlesse mouth saucily auouched, that he sawe hir commit the acte vnder a Prime Tree.

This Tree is reckoned among such as bear Maste, whose leaues bee at all times of the yeere, greene, without falling or withering: whereon there also groweth a kinde of Mis­selto, which Phisicions doe vse, as an excel­lent remedie against the Epilepsie or falling sicknes, and such other diseases engendred of excessiue and abounding humors.

There is one kinde of this Prime or Ilex, that beareth the fine Graine, which Diers vse to engraine the Cloth or silke into a most orient and gallant red colour. And there is another kinde of Graine not much vnlike vnto this, which is found in the Huluer tree, whose leaues are on each side prickly and sharpe, but all the other parts therof smooth and plaine, which in Brabant groweth in hed­ges and high waies, and seldome reacheth to any high stature. Yet haue I seene of them neere to Zirickzea, that haue beene as big as a Prime tree, which being diligently looked vnto, and often pruned and trimmed by the owners, haue growen to be very high and tall. About the beginning of Autumne it beareth berries round like a Pease, and of an excellent red colour, such as doth our Knee­holme, [Page 88] Butchers broome, or prickly B [...], and also the Ewe tree, which is leafed like the Larch, Pitch tree, or Firre. The shadowe of this Tree in England is not deadly, nor the berries lethall and dangerous to the Inhabi­tants of that Island, as not many yeeres ago I sawe and found by experience at my being in London. In Hispaine they are persuaded that these berries are indued with a vene­mous qualitie, and that it is so hurtfull for mans bodie, that such as do but onely sleepe vnder the shadowe thereof, either die, or at least become dangerously sick therby, speci­ally in the time that it bloometh. The nature therof being so venemous, and against mans nature, they dare not inwardly receiue the same. And yet hath it by some of that Coun­trie beene prooued, that their hens wil feede thereon without danger, and become ther­with very fat.

IN sundrie places of the sacred Bible we reade of headbandes, laces, ribands, fil­lets, garlandes, hems, purfles, fringes, [Page 89] welts, gardes, plaits, pals, robes, clokes, gar­ments, and couerings of blew or violet co­lour, the better thereby to set foorth the ho­nor Iere. 10, 9. and state of the person that wore it, and the more to delight the eies of the behol­ders, as also in this our age we see by expe­rience the same to be had in great estimati­on. So were the garments and Robes of the high priest among the Iewes, appointed to be of such colour as should outwardly shewe a maiestie and royaltie to the people, name­ly, of gold, blewe silke (or Hyacinth) purple, Exod. 28, 5. skarlet, fine linen and embroderie: whereby the seely ignorant and simple people were in the olde time, kept in order and obedience, and the readier and feruenter toward Reli­gion.

But now in the bright shining light of the glorious Gospell, we must rather respect the inwarde and spirituall ornamentes, than any outwarde, garish and pompious attyre, and must rayse vp our mindes to thinges that be of more behoofe and importance for our in­struction and comfort. For the outward bra­uerie and pompous magnificence of rich & sumptuous attire, doth many times nuz­zle superstition in the consciences of the simpler sort, and dazell the eies of their mindes, with an admiration of those things which God either would haue to be lightlie esteemed, or at least way, to be emploied to moderate vses. And of this sort be these pals [Page 90] and copes wrought with gold, pearles, and precious stones, clokes, garments, and coue­rings, of blew azure, purple, skarlet, and o­ther costly colours, artificially and curiouslie bedected and garnished.

The name of this colour, is taken partlie from the gallant gem and beautifull stone Hyacinth or Iacinct, a pretious stone. called Iacinct, hauing a most radiant tinc­ture of violet colour: and partly from an a­miable and delightsome flower of the same name, of a perfect Azure or purple colour, Hvacinth an Herbe. such as is in the precious stone called an A­methist, or in common Buglosse and sundry other Herbs, whose flowers being of bright purple colour, be maruellous pleasant and delightfull to the eies of the beholders.

And God doth many times and in many places in his worde sharpely reprooue the stately arrogance, and pompous prid of such vaine persons, as by the brauerie of their ap­parell, and sumptuous araie, aduance them­selues in bragging sort and ridiculous osten­tation, malapertly and scornefully contem­ning others of inferiour calling. And some­times heerehence he taketh apt Metaphors and fit Similitudes, applieng the same to the inward gifts, and ornaments of the minde. For by such examples doth the Lord stir vp and admonish such, as be lulled and rocked in the cradle of Security and slouthful retch­lessenesse, to looke about them and to re­member their dutie, which they owe vnto [Page 91] God: to consider what honor and worship they are bound to yeeld vnto him, and how (casting aside, detesting, abhorring and re­nouncing all superstition and Idolatrie) they ought entirely to embrace his pure, sincere, and sound religion.

Which thing both in other places, but namely by his Prophet Ezechiel, he plainelie Ezec. 16. setteth downe and manifestly displaieth. For, first he putteth them in remembrance, what great and inestimable benefits he had bestowed vpon them, how bountiful and li­beral he had shewed himselfe towards them: what grace and goodnes both spirituall and temporall he had extended vpon them: what holesome lawes and profitable precepts he had deliuered vnto them, and how fatherlie he had instructed them with the soueraigne skil of his most blessed and sincere Religion.

Afterwards he expostulateth with them for their reuolt and sliding back, he vpbraid­eth them with their ingratitude & vnthank­fulnes, for that they had abused all these his heauenly blessings, and conuerted the same to Idolatrous purposes, strange worships and prophane superstitions: insomuch that their minde, reason, vnderstanding and wit, was not now emploied (as it ought to haue bin) in magnifieng his holie name, and setting forth his glorious maiestie, nor in the main­tenance and obseruance of his sacred and pure Religion, but in setting vp and establi­shing [Page 92] Idolatrous, superstitious, counterfaite and hypocriticall deuises, forged out of their owne idle braines.

Thus therefore doth he ratingly and chi­dingly direct his speech vnto Ierusalem, sai­eng: When as thou wast naked, poore, needie, help­lesse, The 16. Chapter of Ezechiel pa­raphrasti­cally expoū ­ded. comfortlesse, and cast out into the open fielde, so soone as thou wast borne, without swadling clouts, polluted in thine owne blood, and sprawling in thy na­turall filthines: not hauing thy nauell cut, nor washed in water: I came and passed by thee, and espieng thee wallowing and tumbling in thy blood, I exceeding­ly multiplied thee, as the bud of the fielde: inso­much that by little and little in processe of time thou grewest pretie and big, able to be decked and fit to be womanlie araide, as by thy well fashioned breasts, and long growen haire may appeere. And although thou wast in this age, yet wast thou naked and bare, and lay open (contrary to the natural shame­fastnes of womanhoode) to the gazing view of all passengers. Yet when I passed by thee and looked vpon thee, perceiuing thee to be of such ripe age, and mariageable yeeres, fit to be wooed and sought vnto by suters and wooers, I spred my skirtes ouer thee and couered thy filthines, and I shrowded from the fight of men, those things that might not with any modestie & shamefastnes be seene. Yea I sware vnto thee, and by a new couenant betrothed thee vnto my selfe, and made thee mine. Wherevpon hauing receiued thee as my [Page 93] mate and lawfull Spouse, I washed thee from thy filthines, so that no blemish disgraced thee: Yea I annointed thee with oyle, and clothed thee with embrodered worke: I shod thee with Hya­cinth: I decked thee with bracelets vpon thine hands and a chaine on thy necke, and a beautifull crowne vpon thine head, &c. Nowe thou being thus pranked vp in brauerie, and thus rich­lie decked, hast plaied the harlot, and hast powred out thy fornications on euery one that passed by: and all those rich ornaments (which in right and equity belonged to me) thou hast lewdly conuerted to prophane and wicked vses.

In all which processe of words his mea­ning is none other than this: namely to shew, that as an adulterous woman by pro­stitution of hir bodie becommeth impudent and infamous, so was Ierusalem defiled with Idolatrie: in that she bestowed that honor, worship, and seruice vpon Diuels and Idols, which in right was onely due vnto God, on whom alone dependeth the whole hope, health, and saluation of all men. For then is the Maiestie of the most high God most con­tumeliously dishonored, when the honor, (which is due vnto none but to him) is taken from him, and giuen to another: wherein he is iniuriously robbed, and we thereby (forsa­king his sincere worship) are carried head­long into miserable perdition, and manifest danger of our owne Soules health.

SEdge, (called of some Segge, or Sheregrasse) Sedge. groweth in fenny Sugs and watrie groundes, triangled in form, and sharpe edged of each side: with the which, many in this Countrie do vse in Sommer time to strawe their Parlours, and Churches, as well for coolenes, as for pleasant smell.

The Rush is a round smooth shoote with­out Rush. knots or ioints, hauing within it a white substance or pith, which being drawn forth, sheweth like long, white, soft, gentle and round thred, and serueth for many purpo­ses. Heerewith be made manie pretie imagi­ned deuises for Bride-ales, and other solem­nities, as little baskets, hampers, paniers, pit­chers, dishes, combs, brushes, stooles, chaires, purses with strings, girdles, and manie such other pretie, curious and artificiall conceits, which at such times many do take the paines to make and hang vp in the houses, as tokens of good will to the new married Bride: and after the solemnitie ended, to bestow abroad for Bride-gifts or Presents.

[Page 95] And bicause the stemme or shanke of this Rush is smooth and vnknottie, it hath mini­stred occasion to the learned, thereof to de­uise a Prouerbe, namely, To seeke a knot in a Rush. Which is very aptly and fitly applied to those which are scrupulous in cases, where no neede is; or that make doubt of a thing, that of it selfe is most plaine.

Of the greater sort of these Rushes, our people doe vse to make Mats, horse-collers, wilchins, frailes, and little maunds.

In Zeland where the ground is grauelly and sandie, there groweth store of Bulrushes, which be not of any great height, but bee sharpe pointed as an Awle, and serue to keep and defend their corne grounds from being ouercouered with sand and dust, which the force of the winde, tide, and weather vsually bloweth and casteth vp.

Of the slender and streight forme of this Bulrush, such yoong simpring Damosels as pranke vp themselues, and desire to be slen­der bodied, are termed by Terence, to be Bul­rushlike. As among vs manie daintie yoong huswiues that would faine be fine and slen­der, girde themselues strait, and vse to licke Salt: fearing (forsooth) least if they should be corpulent or fat, they should be accounted great Roils or championlike Fustiluggesses. Chaerea therefore bearing great affection to his Darling, whose face was beautiful, whose In Eunuch [...]. Act. 2. scen. 3 complexion and colour was true and natu­rall, [Page 96] not painted, nor with slib bersauces pro­cured; whose bodie was sound, wholesome, and full of good blood, and being also in the very prime of flourishing age, commenteth hir aboue others, which being nothing so handsome and faire, do deuise to amend na­ture by Art and Diet.

And as heere with vs there groweth abun­dance of Rushes, Reedes, Typh, Cats taile, & Water torch: so in the bogs of Aegypt, neere the riuer Nilus, there groweth a kinde of big Rush, called Papyrus, whereof in the old time they made Paper, as they doe now in Europe of linnen cloutes, chopped small and stieped in water: which, for that it serueth to the same vse, purpose, and commoditie that the Paper in the olde time did, retaineth still the same name.

This Paper rush is eight or ten cubits high, as the Reede is in Spaine, iointed and trian­gled, and as thicke and big as a man can well gripe in his fist. When they be drie, they are good to make sine smooth walking staues, of a darke browne colour like the vtter rinde of a Chestnut: which aged Gentlemen de­light much to haue, for staie of their weake and feeble bodies.

The pith of this Rush yeeldeth foorth a kinde of sweetish and toothsome licour, like as doth the white roote of our Reede.

Of this big Paper Rush they vsed in the old time to make boates, punts, lighters, and [Page 97] other engins of carriage, being pitched [...]st togither, as not onely Plinie, but the holie Lib. 13. c. 11. Prophet of God Isaiah also testifieth: who Isai. 18, 1. threateneth the land which is beyond the riuers of Aethiopia (that is, the borderers vpon Ni­lus) bicause they sent Ambassadours by the Sea in vessels of Reedes or Rushes, to make league and ioine togither in confederacie with other nations, for the ouerthrow and conquest of the Israelites.

But to go on with our purposed Argu­ment: In the Bible, there be taken from these aboue named shutes and Rushes, sundry pro­per Similitudes and fit Metaphores. As when the holie man Iob discoursed with the Nobles and Gentlemen that came for cur­tesie to visite him, and to bewaile with him, his sore and greeuous calamity, where there Iob. 8. were among them, many notable points to and fro canuassed, argued and disputed, of the frailtie and miserie of mans life, of the prouidence and great goodnes of God to­wards man, of afflictions, troubles, griefes, and vexations, which are common aswell to the good as to the bad; of prosperitie and worldly welfare, which the bad and wicked as well as the good and godly do enioy; one of the companie named Bildad the Shuhite, brought certaine strong and waightie argu­mentes, grounded vppon naturall reasons, whereby he went about to prooue that wic­ked, godlesse, infamous persons, slanderers, [Page 98] and Hypocrites which dissemble with God, and thinke to please him with their counterfait mawmetrie, cannot long conti­nue: and that although for a time they seem to florish, yet by Gods iust iudgement, they quicklie wither away and are brought to no­thing, euen as Rushes, Sedge, grasse or greene herbes being not moistened with water. For the wicked when they are assailed with dangers, afflictions and calamities a little afore their death, are greeuously troubled in their in­ward consciences, for that they are not vp­holden with an assured trust and comfort in the mercies of God, whereby they are la­mentably tumbled headlong into plain dis­trust and desperation.

Not vnlike vnto this, is the Prophecie of Isaiah against the Aegyptians, whom he pronounceth shoulde be greeuously distres­sed and brought to extreeme penurie: and that all such trades, wherein their chiefe commodities consisted, shoulde faile and be taken from them, as namely their traffike, fishing, & other handy crafts, which brought vnto them large gaine and profit. The waters Isai. 19, 5. (saith he) of the Sea shall faile, and the riuers shall be dried vp and wasted: and the riuers shall go far away, and the riuers of defence shall be emptied and dried vp: the reedes and the rushes shall wither, and all the greene grasse about the riuer banke shall pe­rish. In which words he foretelleth of a mar­uelous great barrennes, scarcitie, dearth and [Page 99] sterilitie that should light among them, that they shoulde haue among them no store of fishermen, no traffique nor entercourse of merchandise, nor any resort of chapmen and buiers.

God likeneth the prosperous successe of the godlie, with their vertuous proceeding and going forward in the race of grace and goodnes, sometimes vnto fresh springing waters, and pleasant running riuers: some­times to greene herbes and flourishing flow­ers: and sometimes to gallant medowes and delightfull Arbors.

And the Prophet Isaiah promiseth fruite­fulnes and fertilitie to the barren, vnfruitful and drie fields: saieng, that they shoulde be watred with most holesome & liuely spring­ing waters, & be adorned with store of most faire flowers, and beautifull Herbes. Wher­by he meaneth, that the drie and hungrie soules of the people, shoulde be moystened with the fruitfull worde of God, and plenti­fullie bedewed with his holesome doctrine and heauenly spirit. His words be these: The Isai. 35, 1. desert and the wildernes shall reioice, and the waste grounde shall be glad, and flourish as the Lillie. The drie ground shall be as a poole, and the thirstie (as springs of water in the habitation of dragons, where they lay) shall be a place for reedes and rushes. As if he should haue saide: in steede of vglie vi­ces and monstruous enormities, there shall appeere vertue and godlines: and there shall [Page 100] be sowed and planted in mens harts, the seedes of Loue and charitie both towardes God and man: there shall be setled in their mindes and consciences an vndoubted hope and assured trust of their saluation. So that they which afore were as barren, yeelding foorth no fruite, shall nowe, being watered and moistened with the liuely fountaine of Gods worde, and inuinciblie strengthened with the strong staffe of firme faith, begin to fructifie, like a well manured field, that yeeldeth foorth aboundant store of ranke corne and gallant Herbes.

THere be three sorts of Wormwood. The first is called Wormwoode Romane or Ponticum, which is planted in Gardens, and hath somewhat a pleasaunt smell. The seconde is Sea Wormewoode, growing in Salt water creeks and Sea shores. The third is our com­mon Woormewood, being exceeding bitter in taste, and is a most soueraigne and present remedie against woorms. But being remoo­ued into Gardens, it maruellously altereth [Page 101] both in nature, taste, sauor, smel, yea & in the colour of his leaues also. For, of grayish ashe colour, it becommeth greene, yeelding smell neither loathsome nor altogither vnplea­sant.

From this most bitter herbe, the sacred writers doe in many places fetch sundrie Si­militudes, which they most fitlie applie a­gainst the wicked.

So when as God by his Prophet Ieremiah threateneth and denounceth dolefull, heauy and bitter calamities to the stubborne, diso­bedient, and wicked people: Beholde (saith hee) I will feede this people with Woormewood, Ierem. 9, 15 and will giue them the water of gall to drinke: and I will scatter them among the heathen, whom nei­ther they, nor their fathers haue knowen, and I will sende a sworde after them, till I haue consumed them.

Againe, speaking to the lieng and dissem­bling Prophets which abuse the worde of God, and corrupt it with their adle gloses: Behold (saith he) I will feede them with Woorme­wood, Iere. 23, 15. and make them drinke the water of Gall: for from the Prophets of Ierusalem is wickednes gone foorth into all the land.

The Prophet Amos also sharpely inueigh­ing against false Prophets, that delighted more to flatter the Princes and people, with plausible and pleasing tearmes, than to pro­phecie the sincere word of truth: and which defiled the right worship and sound religion [Page 102] of God, with their vaine, phantasticall, su­perstitious, and peeuish expositions, keeping the heads and rulers in ignorance, & blinde folding them in errors, to whom it cheefely belonged to seeke equitie, and administer iustice, saith that, they turned iudgement into Woormewood, and left off righteousnes in the earth: Amos. 5, 7. and 6, 12. that is, they digresse and turne away from e­quitie, neither do they faithfully execute the office and dutie of vpright Iudges: which is a most bitter and heauie case to a poore dis­tressed innocent man, desiring in his right­full cause to bee deliuered from wrong and oppression.

In many places doth Isaiah sharpelie re­prooue Isai. 5, 20. and pronounce greeuous woes vn­to such Iudges, as call euill good, and good euill: which put darknes for light, and light for darknes: and which put bitter for sweet, and sweet for sower.

And in another place he also denounceth seuere sentence against those that take re­wardes to oppresse the innocent, and to de­feate the right of the widow and fatherlesse; whose cause they ought to defend, and spee­dilie to see them restored to their lawfull right. Thus therefore doth he thunder a­gainst such wicked Lawmakers: Wo vnto them Isai. 10, 1. Ezec. 22, 7. Hose. 10, 4. that decree wicked decrees, and write greeuous things, to keepe backe the poore from iudgement, and to take away the iudgement of the poore of my people, that widowes may be their pray, and that they may spoile the fatherlesse.

[Page 103] No lesse terribly doth the Lord by his Prophet Ieremie reprooue such vnconsciona­ble Creatures, saieng: There are found among Iere. 5, 26. my people, wicked persons, that lay wait as he that setteth snares: they haue made a pit to catch men. As a cage is full of birds, so are their houses full of deceit: thereby are they become great and waxen rich: they execute no iudgement, no, not the iudge­ment of the fatherlesse, &c. Generally, whereso­euer there is any mention in the Scriptures, made of Wormwood, it signifieth greeuous ca­lamitie and bitter torment of mind.

So, in that lamentable destruction of Ie­rusalem, the Prophet Ieremiah in the person of his Countrie men and fellow citizens, com­plaineth, that He was incompassed with gall, filled Lam. 3, 5. and 15. with bitternesse, and made droonken with Woorme­wood. Whereby is meant, that the miserie, griefe, desolation and anguish was so great, that nothing coulde be more added there­vnto.

Like vnto this is that complaint of Dauid, being dangerously circumuented, and mali­ciously pursued by his enimies, where hee powreth out his praiers and requests vnto God, saieng: O God thou hast cast vs out, thou Psal. 60, 1. hast scattered vs, thou hast beene angrie, turne a­gaine vnto vs. Thou hast made the Land to trem­ble, and hast made it to gape: thou hast shewed thy people heauie things: thou hast made vs to drinke the Wine of compunction and giddines. As though he should say; Thou hast set such sights be­fore [Page 104] our eies, whereby we are nothing at [...] cheered, but rather discomforted & thro [...] into sorrow and heauines, into griefe, pe [...] ­siuenes and horror of death, euen as they that haue droonke some deadlie poison, whereby their vitall parts be incurably in­fected, benummed, and stupefied.

The verie same Metaphor is vsed by the Prophets Isaiah, Ieremiah, and Ezechiel, descri­bing Isaie. 51, 17. Iere. 23, 15. Ezec. 25, 4. the cup of the Lords wrath, whereof as wel the Kings and Princes, as the subiects & Commons haue droonken; and wherby they were carried into such outrage, madnes, and astonishment, that they were euen brought to their wits end, and knew not what to do, nor which way to turne themselues.

In no better case shall he be, that keepeth companie with whoores and harlots; and suffereth himselfe to be insnared and intrap­ped with their flatteries, allurements, prouo­cations and suttleties.

Which thing Solomon wel knew, & therfore diligently aduiseth and earnestly warneth a yong man (whose age for want of experience is slipperie and vnskilful) to disacquaint and estrange himselfe from the companie of wic­ked women, and not to suffer himselfe at any hand to be inchanted with their flattering lures and glosing entisements. For the lips of Prou. 5, 3. and 7, 5. an harlot (saith he) drop as an honie combe, that is, hir words be fawning and sweete, and hir mouth and throte, finer and smoother than [Page 105] oile: but the end of hir is bitter as Woormewood, and sharpe as a two edged sword. For, all that she doth is suttle, fraudulent, and dissembled: and the whole drift of hir cunning shifts is onelie to rob, spoile, and vndoe thee.

Finally, vnder the name of Gal and Woorm­wood is generally vnderstood heauie, noisom, hurtfull, bitter, cruell, and lamentable dea­lings, as beside the aboue rehearsed exam­ples, is signified also in the Reuelation. Where it is read, how that the Angell blowing the Trum­pet, there fell a great Starre from heauen, burning like a Torch (whereby is meant the wrath of God enkindled against the wicked) and the Reu. 8, 10. name of the Starre was called Woormewood; and it fell into the third part of the riuers, and into the fountaines of waters: wherefore the third part of the waters became Woormwood: and many men di­ed of the waters, bicause they were made bitter.

Now, as the coniunctions and aspects of Planets, and constellations, doe somtime be­token and portend slaughter, death, decaie, harme, and danger both to men, beasts, corne, graine and fruits: so was this Starre thus falling, harmfull vnto mankinde, signi­fieng the wrath and vengeance of God, to hang flamingly ouer the heads of all those that be wicked and impenitent.

THystles, Briers, Brem­bles, and weeds, which grow out of the groūd of themselues, with­out planting or Hus­banding, yeelde in a manner no kinde of commodity for the vse of man, but rather detriment and annoy­ance both to man by their prickles, and to graine by their ill companie and neighbor­hood.

Therefore when as God inioined pe­nance, miserie, and toile to Adam for his transgression, he saide, Cursed is the earth for Gen. 3, 17. thy sake: in sorrow shalt thou eate of it all the daies of thy life: in the sweate of thy face shalt thou eate thy breade. Thornes and thistles shall it bring foorth to thee, and thou shalt eate the herbe of the field.

Likewise the Lord being wroth with the Israelites for their extreeme ingratitude to­wards him, greeuously threateneth them vnder the name of a Vineyard: for that, af­ter such a deale of carefull Husbandrie be­stowed [Page 107] on it, in steed of sauerie grapes, it brought foorth wilde grapes. Now therefore (saith he) I Isai. 5, 5. will tell you what I will do to my Vineyarde: I will take away the hedge thereof, and it shall be eaten vp: I will breake the wall thereof, and it shal be tro­den downe: and I will lay it waste: it shall not be cut, nor digged, but Briers and Thornes shall growe vp in it.

By which figuratiue speech he sheweth Hos. 10, 1. and 8. that he hath bestowed all the labor and dili­gence that possiblie coulde be, for the be­hoofe and benefite of the Israelites, and for the training and instructing of them in the way of godlines with sound, holesome, and heauenly doctrine; and that he omitted no­thing, which was expedient and needfull for their direction. But all in vaine: for all tra­uell, labor, industry and diligence employed about them, was lost and to no purpose.

Wherefore he vpbraied them with wilfull contempt of their owne aduancement, and for the carelesse regarde which they had of their owne saluation. And now he therefore heere protesteth that he maketh none other account of them, than of persons desperate and forlorne: and that for their stubborne Rom. 1, 24. refusall of mercie and grace offered vnto them, they shoulde runne headlong into all shame and wickednes, into vile lustes and fil­thie affections, into dissolute life and lewde maners: insomuch that their minds being thus wofully pestered and possessed with [Page 108] beastly vices, and no whit garnished with vertues and goodnes, shoulde lie like a rug­ged, vntilled and vnmanured fielde, which bringeth foorth nothing but weedes and hurtfull herbes.

Againe, in another place he threatneth to plague them with barrennes, dearth, scarci­tie, want of Corne and yeerely increase of Isai. 7, 23. 24, 25. fruits; insomuch that the land should remain as vnder a curse, bringing forth nothing but Briers and Thornes. So that in what place soeuer there were a thousande Vines, woorth a thousandpeeces of siluer, they should be turned into Briers and Thornes; and all the grounde in the lande should not be able to beare sufficient corne and competent foode, to releeue the Isaie. 32, 13. hungrie necessitie of the sterueling Inhabi­tants.

And afterwards in the 34. Chapter he de­nounceth far more dreadfull and horrible plagues against the Idumaeans, that is to say, the enimies of God and his Church: The riuers thereof shall be turned into Pitch, and the ground thereof into Brimstone, and the lande ther­of Isai. 34, 9. shall be burning Pitch, which shall not be quen­ched night nor day: the smoke thereof shall goe vp euermore: it shall be desolate from generation to generation: none shall passe through it for euer: But the Pellicane and the Hedgehog shall possesse it, and the great Owle and the Rauen shall dwell in it; being Fowles and creatures that loue not the companie or sight of man. The Nobles [Page 109] thereof shall call to the kingdome, and there shall be [...]one, and all the Princes therof shall be as nothing: that is, there shall be no forme of a common wealth, no state, no order, no policie, no honor nor dignitie of a Prince: no maiesty of a kingdome, no gouernment, no Counsel­lers, no Peeres; but a disordered confusion and minglemangle of the nobility and com­munaltie togither, and a meere ouerthrowe of all law and equitie.

Moreouer to aggrauate this their misera­ble plight and wofull condition, the palaces of their kings and princes shall be throwne downe and made euen with the ground, and all their sumptuous buildings and gorgeous houses vtterly ruinated, and being abando­ned of any inhabitant, shall be nothing else than caues and dennes for wilde beasts and rauenous birdes.

For thus doth the Prophet both in this and also in other places, heape vp the mise­rable desolation of the Countrie: There shall growe in the places thereof thornes and nettles, and thistles in the strong Holds thereof, as commonly we see in ruinous palaces, and castels thrown downe and despoiled by the rage of warre. And it shall be an habitation for Dragons, and a court for Ostriches: there shall walke wicked spirits and Goblins, the Satyres and Shrichowles: there shall the Hag lodge, and there shall the Owle make hir nest, and lay, and hatch: there also shall the Vul­tures and Kites be gathered togither, euerie one [Page 110] with hir Make. By this beadroll and reh [...] he setteth downe before the eies an horrible kinde of desolation, and a dreadfull pu [...] ­ture of extreme waste: the very sight or he [...] ring whereof driueth a shiuering horror into any mans minde, and pearceth it deepely with a quaking and trembling dread, to consider how that in a late most flourishing Realme and renowmed Countrie, there should be such an alteration, and such a state of al things turned vpside downe: that there should be no more resort of Merchants and Traffikers, no concourse of people, no barte­ring, no marting, no buieng and selling, no chopping and changing, but onely a sight of vglie monsters, prodigious creatures, and ra­uenous wilde beasts, the very sight where­of would affright the stoutest man that li­ueth.

Into these deformed monsters and vglie creatures, do Diuels and wicked Spirits ma­nie times transforme themselues: and assu­ming their shapes doe with many delusions and apparitions terrifie and affright fearfull and weake people, specially those, that are not sufficiently strengthened, furnished, and armed with the knowledge of God, and the power of his word.

Such monsterous obiects and strange ap­paritions, do such persons in their imagina­tion and conceit thinke themselues to see, which be Melancholike, Frentike, Lunatike, [Page 111] Doting, Droonken, Agewy, or those that are inwardly tormented in their conscience with remorse of their horrible sinnes and bloodie offences. For, such persons haue their minds greeuously disquieted, with sundrie absurde visions, and fantasticall apparitions, by rea­son of the distemperance of their braine, and stuffing of their spirit animall with abun­dance of grosse humors and thicke vapors: whereby (the head being out of course) rea­son, iudgement, and memorie is likewise out of frame, and pestered with sundrie idle and vaine imaginations of such things as they meete withall, or thinke vpon.

THe Fig tree beareth two sorts of fruit: the one, which grow­eth till it be ful ripe, and then being taken from the tree, is dried and put into Frailes: the other, bee the primitiue and greene Figs, which either arriue not at all to ripenes; or at least way bee very late ripe. For when as other trees doe burgen and bloome, the Fig tree shewing foorth no blossoms or flowers at all, bringeth foorth the greene Fig.

From this tree and his fruit, be taken in [Page 112] the Scriptures manie, and the same [...] proper Similitudes and excellent examples.

When Christ foretolde to the Iewes the greeuous calamities, and lamentable destru­ction of Ierusalem, he stirred vp them, and vs all to watchfulnes, and heedful vigilancie by many examples, least that day of the Lorde shall come vpon them vnawares: and the Si­militude which he vseth, is of the Fig tree when it bloometh. For as when the boughes of Mat. 24, 32. Mat. 13, 28. this Tree be tender, and that it beginneth to bring foorth leaues, it is a certaine token that Sommer is neere. So, treasons, pestilence, wars, famine, earthquakes, &c. are the prefaces or prologs to sorrowes, and shew that the day of Iudge­ment is neere, euen at the doores.

Figs are soueraigne good to ripe an Apo­stumation, to asswage and lenifie an harde sore, as the noble Prophet Isaiah doth wit­nes, and in his heauenly Prophesies hath ac­cordingly set down. For we read that he cau­sed 2. Kin. 20, 7. Isaie. 38, 21. to be made a plaister of drie Figs, and laid it on the boyle or impostume of Heza­chiah, whereby he was recouered to health and had his life lengthened fifteene yeeres.

The Prophet Nahum aduouching all hu­mane helps to be vaine, weake and helplesse, and all Fortresses, Holdes, Castels, Towers, Skonses, Munitions, Rampiers, & Bulwarks Nahu. 3, 12 to be vnable to stande against God, compa­reth them to ripe Figs, which if they be ne­uer so little shaken, fal downe. Thus therfore [Page 113] doth he insult vpon the Affyrians, All thy strong cities shall be like Fig trees, with their first ripe Figs, for if they be shaken, they fall into the mouth of the eater. Whereby he meaneth, that all their strength, power & force shal be con­founded and brought to nothing, by the mightie hand of God.

The Lord also by his Prophet Hosea, ta­king from this, and such other most sweete and pleasant fruits, an apt Similitude, doth expostulate and reason with the Israelites, bicause they had forsaken so gratious and louing a God, and betaken themselues to grosse, horrible and palpable Idolatrie. For thus doth he set out and expresse his great fauour and loue towards them: I found Israel Hos. 9, 10. like Grapes in the wildernes, and as the first ripe in the Fig tree. Of which words the meaning is: that he was no otherwise affected toward Is­rael, nor delighted any lesse in them, than a wearie and thirstie wayfaring man, reioiceth when he findeth a sauorie, and moist Grape in some waste wildernes and barren place vnlooked for: or some ripe Fig to coole his thirst, and refresh his wearied spirits.

This so great loue of God towards them notwithstanding, whereby he shewed him­selfe to be delighted no lesse in them, than is a wearie and thirstie traueller with some de­lectable fruit, they did not mutually require with loue againe, but ran a gadding to Baal-Peor: that is to say, the Idol of Priapus, and [Page 114] there defiled themselues with most shame­full Idolatrie and heathenish worship.

Infinite bee the Similitudes that are ech where in the Prophets, taken aswel from this Fig tree, as also from his leaues, and from his fruite: whereby they somtimes signifie plen­tie, foyson, abundance of things, and pros­perous successe of the godlie in their affaires and dealings: somtimes againe, they therby meane barrennes, dearth, scarcitie, and de­struction of the wicked.

Thus did Christ curse the Fig tree, that had nothing on it but leaues: whereby he noted Mat. 21, 19. Mat. 11, 13. his mislike of all outward shew and hypocri­ticall ostentation of Religion, being not ac­companied with good works which are the fruits of a sound faith.

The Prophet Micah vsing a Metaphor ta­ken from rough, and vnmanured grounde, and from Trees whose fruites are gathered, (as in the ende of Autumne it commeth to passe) bewaileth the state of the world in his daies, and complaineth that he liued in such an age, wherin all good and godly men were vanished and gone. Wo is me, for that I am as Micah. 7, 1. one that goeth a gleaning in Haruest, and as one that gathereth after the Grapes of the Vintage: there is no cluster to eate: my soule desired the first rype figs. The good man is perished out of the earth, and there is none righteous among men. Whereby he meaneth, that iustice is banished, godlines exiled, religion contemned, true worship of [Page 115] God troden vnder foote and vtterly suppres­sed: that wickednes flowed, iniquitie aboun­ded, and all thinges generally were full of blood, oppression and crueltie.

Many other such like textes be there in sundry bookes of the holie Scriptures, which might heere be alledged for further proofe Isai. 34, 4. Ierem. 5, 7. Ioel. 1, 12. Iere. 8, 13. Amos. 4, 9. and confirmation of this matter, but I think it not conuenient to trouble and pester the Reader with the recitall of all, sith these fewe afore alledged may suffice.

THe Palme or Date tree hath a great tall and streight Truncke or stem, and many long streight and narrowe leaues or twigges like Reeds or Gladen. The fruit is pleasant in tast, and is also right medicinable, and resto­ratiue. For it cherisheth and comforteth the radicall humor, and conueniently nou­risheth those bodies that bee drie and ex­hausted.

The nature of this tree is to resist and striue against any burden or waight laide [Page 116] vpon it: wherefore it was woont to be vsed as an ensigne of victorie to such as were vali­ant conquerours, and puissant warriours, for their inuincible courage and vndaunted ani­mositie.

So, the true Seruants & Martyrs of Christ, which constantly perseuered to the ende, in their Christian profession, maugre the ma­lice, spight, crueltie & persecution of blood­die Tyrants, are read to be araide in long white Robes, and to carrie Palmes in their hands, in token Reue. 7, 9. of puritie and victorie.

Likewise they that loue righteousnes, and embrace equitie, boldly opposing them­selues against the enimies of God, are resem­bled vnto the Palme, and other faire and goodly trees. For so doth Dauid, saieng: The Psal. 92, 12. righteous shall flourish like a Palme tree, and shall grow like a Cedar in Lebanon.

For whereas the wicked shall wither away like grasse, the iust & godlie shal prosper and continue stil like a Palme, and bring foorth profitable and pleasant fruit. And shall tri­umph as the Cedar, which being an high, soote, and odoriferous tree, free from al rot­tennes, and that will neuer putrifie and cor­rupt, yeeldeth also withal a most gallant and delectable shadow.

And this is it, that the holy man Iob ment, where, vpon confidence of his vpright con­science, and true dealing, hee boldly pro­nounceth of himselfe, saieng: I shall die in my Iob. 29, 18. [Page 117] nest, and I shall multiplie my daies as the Palme. Whereby his meaning was, that hee assured himselfe of long life and flourishing daies, with much ioy and tranquillitie.

In that excellent Song of Solomon, the haires and locks of the Bridegroome are re­sembled to the bushie top of the Palm tree: which Cant. 5, 11. Similitude and resemblance is taken from the yoong tender bundles of twigs and leaues that grow out of the top of this tree: or from the cluster or huske wherein the fruit is lapped, which is called Phaenico [...]alanus, hauing a blacke, browne, or aburne colour. So that thereby is meant, that his haire was glittering, shining, fast and not shedding, as are the leaues of the Palme tree which neuer fall.

But when God seeth the people to run headlong into perdition, to continue in wil­full obstinacie and blindnes, and not willing any way to harken vnto good counsell and sounde aduertisements; neither by any pu­nishments, plagues or afflictions to be reclai­med and conuerted from their errors, but that still they will wallow in the mire of their owne wicked imaginations; not acknowled­ging the same plagues to proceed, and to be sent from God, but referring and ascribing the same to blinde fortune, and ordinarie course of nature; then doth he seuerely thun­der out other greater, and bitter punish­ments against them: insomuch that beside [Page 118] the Palmer woorme, Grassehopper, Canker­woorme and Caterpiller which consume and deuoure Corne, graine and fruit; he threate­neth by his Prophet Ioel, that all their Vine­yards should be wasted, and all their goodlie fruitful Trees should be supplanted and roo­ted vp, whereby there should follow extreme penurie of victuals and foode; and that no­thing should be left to alay the extremitie of hunger.

For these be the words, which he there [...] ­seth in describing this dreadfull dearth, and woonderfull scarcitie, the rather thereby to stir vp their drow sie heads and careles minds, seing such a grieuous calamitie hanging ouer them. Awake ye Droonkards, weepe and howle all Ioel. 1. 5. ye bibbers of Wine, bicause of the new Wine: f [...] shall be pulled from your mouthes. For a nation is come vpon my land, mightie and without number: his teeth are as the teeth of a Lion, and he hath the iewes of a great Lion. He hath destroied my Vine, and pilled off the barke of my Fig tree, (for Trees die, when the barke or rinde is plucked off from them) The Vine is dried vp, and the Fig tree is decaied, the Pomegranate tree, and the Palme tree, and the Apple tree, euen all the trees of the field are withered.

WHAT a noble Mart towne Tyrus in the old time was, being the pa­ragon and flower of al Asia, and what renow­med traffike was there kept by Merchants of al countries with their wares and commodities; beside other fa­mous Historiographers, the holie Prophet Ezechiel amply testifieth.

Who particularly reckoneth vp the seue­rall sorts of sundrie merchandizes, brought thither by Merchants of diuers Realmes, Countries and Prouinces; for that the situa­tion thereof was so commodious, and the resort thither so incredible, before it was conquered and destroied by Alexander the King of Macedonie, which conquest and de­struction the Prophet in his 27. chapter fore­sheweth. Ezec. 27. Wherein among many other wares and merchandries, he mentioneth Iuorie, Rosen, Myrrhe, Cassia, Balme, Corall, Pearle, Spices, Gems and Pretious stones.

[Page 120] Hebenus is of colour very blacke, and with­all Heben. so massie and ponderous, that although it be sliced & parted into very thinne plates or peeces, and put into water, yet sinketh it downe to the bottome.

Of this there be two sorts, the one, which commeth out of India, the other out of Ae­thiopia: and of this latter sort I haue seene [...] crooked Pipe or Cornet made, that hath beene aboue two foote long, as blacke and as smooth as Iet, and as hard as a stone: and which in the handling, could not be well dis­cerned whether it might be termed Wood, Stone or hard Horne.

Of the kinde of this Hebenus, is another strange and forraine Wood, commonly cal­led Guiacum: the powder wherof being filed of, and boiled in water till three parts be consumed, is most soueraigne to cure the Pocks, and the lothsome infection, gotten by lewd, filthie and lecherous life.

I haue vsed the powder heerof being stee­ped and put into the water of Fenell, as an excellent remedie and approoued medicine to cure the dimnesse of sight, and the web in the eie.

To cause one to sweate, my order is to giue the decoction heereof with Fumitorie, Marigold leaues, Balme and Figs: the which also I haue prooued to be excellent good, to driue out the Measles and small Pockes in yoong children.

[Page 121] Iuorie is of an astringent nature: and Iuorie. therefore Combes made thereof do both comfort the head, and keepe the haire from falling and shedding.

And bicause it is of an exceeding and sur­passing whitenes, specially when the teeth are first taken out of the Elephants iawes, therefore doth the Bryde in dignifieng and setting out the beautie of hir Spouse his bo­die, attribute and ascribe vnto him a bellie Cant. 5, 14. like white Iuorie, coueredwith Saphyres. And the necke of the Bride is resembled to an Iuorie Tower, bicause it is firme, strong, stedfast, vp­right, and not stowping.

Ieremiah compareth the Nazarites (who were consecrated to God) vnto Iuorie, which when it is very olde and long kept, waxeth ruddie. For thus doth he bemone and be­waile them, being so deformed and disfigu­red, that they could not be knowne for the same they were afore: Hir Nazarites were pu­rer Lam. 4, 7. than the snow, and whiter than the mylke: they were more ruddie in bodie than the olde Iuorie: they were fairer than the polished Saphyre: But now is their visage blacker than a cole. By which words it is easie to ghesse, into what miserie they were throwen, and what calamitie they su­stained.

Myrrhe is a sweete gum, distilling and Myrthe. sweating out of a tree like Terebinthine, whose vertue and propertie is to preserue the bodie from rotting and putrifaction.

[Page 122] Stact is a rosennie liquor, the flower of Stact. the Myrrhe or the fatnes that first destilleth out of it, the which is commonly called Sty­rax liquida, and of Physitions Styrax calamita.

Frankincense is a kinde of soote perfume, Frankin­cense. & is of great vertue to nourish and engender flesh in the bodies of men or women.

Gum Ammoniack destilling from a tree on Ammoniake. the sande, (wherevpon it is tearmed by some Gutta) is a kinde of sweete smelling gumme, brought out of Aphrica, which hath great vertue to mollifie, warme and draw; it loo­seth the belly, helpeth the splene, and brin­geth foorth the dead child.

Beniamen being a congealed iuyce and o­doriferous gum, senteth most delicately, and is of excellent effect to smell vnto in the time of the Plague or other like contagious infec­tion: like as is also Ziuet, Ambregrice, Musk, Cassia and Cloues, which doe comfort the hart, and souereignlie recouer and streng­then the spirits of those that through faint­nes of nature, fall into extasies, traunces, and cardiacke passions.

Aloe is a iuyce or congealed liquor of a Aloe, or Sea A [...]greene. certaine plant of the same name, which is of a perfect greene colour. The slips thereof be­ing brought to vs out of Spaine, be com­monly hanged vp in houses, and will conti­nue two yeeres in their naturall beautie and gallant greenenes, without being watered. The iuyce heereof is excellent good to with­stand [Page 123] putrefaction, to clense and mundifie al corruption, to kill the woormes in the belly, to cleere the sight, and to preserue the body from all infection of dangerous and conta­gious diseases.

The sweete and pretious wood also, com­monly Lignum A­loes. Agalochum. called Lignum Aloes, and of some A­galochum, is in nature, qualitie and forme not vnlike to the sweete Thorne Aspalatus, was both wel knowen and much vsed among the old Hebrewes, for the great vertue which it hath to make one to haue a sweete breath; like as doth Lignum Rhodium.

All these afore recited, togither also with the most noble and renowmed Balme, are v­sed in the Scriptures of God, to signifie the high honor and excellencie of vertue, and the most sweete and comfortable perfumes of heauenly loue and doctrine, wherewith the mind of man is most gratiously inspired and diuinely indued.

So Dauid in his Psalmes, vnder the name of Solomon, setteth out the noble honor, ma­iestie and magnificence of Christ where as he saith, that his garments smelled of Myrrhe, Psal. 45, 8. Aloe and Cassia, out of the Iuorie palaces. Mea­ning, that there shoulde proceede and issue from him a most sweete, pleasant, delectable, fragrant, and odoriferous smell, wherewith all people farre and neere should be recrea­ted and refreshed.

A much like phrase is that which we read [Page 124] in the Canticles of Solomon, where the Spouse most affectionately delighting in the confe­rence of hir Welbeloued, vttereth these and Cant. 5, 13. many the like termes, His lips do drop the pure and principall Myrrhe. Signifieng thereby, that his words and speeches were fraught full of grace and truth, preseruing the godly from euill, and striking the godlesse to the hart, with bitternes for their impenitencie: the Metaphor being taken from Myrthe, the which although it be most soote and fra­grant, yet is it (withall) most tart and bitter.

THe Terebinth or Turpentine tree gro­weth in Syria and Palestina, and is a goodlie pleasant tree to beholde. It hath leaues almost like the Baie, and flowers not much vnlike to the Oliue tree, of a red­dish colour. His berries be in the beginning greene, but afterwards red, and when they be ripe, blacke, yeelding a pleasant sauour.

Out of this tree there runneth in the Sommer time a most gallant Gumme and soueraigne Rosen, called Turpentine, mar­uellous soote and pleasant in smell, and so cleere, that a man may see through, vnto the [Page 125] bottome of the Pot wherein it is kept.

It is with effect vsed in emplaisters to cure and heale woundes, and to asswage the an­guish and paine of sores and greefes. Inward­ly it clenseth the breast, lungs, and kidneyes; it ripeth phlegmes, expelleth grosse humors, openeth the obstructiōs of the liuer & milt; it notably prouoketh vrine, driueth out the grauell, and mundifieth the passages for the better, freer, and easier conueiance out of the same.

From this tree and many others there are taken many most notable comparisons and proper Similitudes. As first, the Prophet Isaiah, who after their great miserie and dis­tresse, recomforteth the Israelites, and put­teth them (so many as were left) in assured hope of prosperous estate. That which is left in Isai. 6, 13. the midst of the lande shall be multiplied, and there shall be in it yet a tenth: and it shall returne, and shall be as the Terebinth tree, and as the Oke which haue a substance in them when they cast their leaues: Euen so the holie seede shall be the stay and substance thereof.

Whereby he meaneth, that it shoulde so happen to them as it doth to trees, which in the nipping Winter, being frost bitten and without leaues, or blasted with lightening and perilously wind shaken, seeme as though they were vtterly dead, and in outward shew, appeere to bee as it were without any liuely sap or vitall iuyce: whereas (notwithstan­ding) [Page 126] there is left in them some portion of strength and naturall moistnes, that reui­ueth them againe the next Spring, and ma­keth them eftsoones gallantly to bloome and flourish.

He therefore denounceth vnto the Israe­lites a lamentable spoile, and pittifull massa­cre, so that scarcely the tenth person shall es­cape: yet not so, as that a generall and vni­uersall desolation should come vppon them, to make ful hauocke and sweepstake among them: but that some remnants shoulde bee left, which seemed as persons appointed to the slaughter, and to be as dead men, with­out all hope of recouerie. These (saith hee) shall be made aliue againe, and by the seede of the word of God restored vnto their for­mer estate and dignitie; like as the Linden and Terebinth, and other braue and beauti­full trees; which, in the cold winter seeming to be withered and dead, doe in the Springe bud againe, and afresh spread their boughes and leaues most gallantly.

But Christ being the Wisedome of God his Father, resembleth himselfe vnto the Tere­binth, & many other faire and goodly trees, shewing by the way, how desirous euery one of vs ought to be to embrace his doctrine, and to learne his precepts. And thus doth Wisedome in the commendation of hir selfe, set foorth hir vertues and properties, therby to draw vnto hir all those that haue any care [Page 127] of their soules health and saluation. I am come Eccle. 24, 5. out of the mouth of the most high, first borne before all creatures. I caused the light that faileth not, to Vers. 15. arise in the Heauen: I am set vp on high like a Ce­dar in Libanus, and as a Cypresse tree vppon mount Sion. I am exalted as a Palme tree in Cades, and as a Rose plant in Iericho: as a faire Olyue tree in a pleasant fielde: and am aduanced as a Plane tree by the water. I haue giuen a smell in the streets as Cinnamome and Balme: I haue giuen a sweete o­dour as it were Mhyrre of the best, as Storax, Gal­banum, Onyx and sweete perfume of Incense. As the Terebinth haue I stretched out my branches: and my branches are the branches of honour and grace.

In these and others of the like sort, is Christ, the Wisedome of God the Father, most highly commended, and honourably set foorth, to the ende that all men shoulde with readier minds and willinger harts flee vnto him for refuge; and from him, as from a most aboundant and plentifull Fountaine, draw out the pure water of life; and not to seeke broken Cesterns and vile pits that can hold no water, as the Lord by his Prophet Iere. 2, 13. Ieremiah witnesseth.

Touching the nature and properties of the Cedar and Cypresse tree it were super­fluous heere to speake much, sithence the vertues, qualities and effects of them be co­piously set out and largely described by Dios­corides, Plinie, and many others. Let this onely [Page 128] for this place suffice, that in the Scriptures of God there be many Similitudes taken from the roots, stems, boughes, leaues, flowers, and seede: from their shape, forme, propor­tion, stature, beautie, odour, smel, fragrancy, durablenes and eternitie: from the pleasant shadow that they yeeld and affoorde to the wearied traueller: from their most delecta­ble fruites, which for the vse of man they beare and bring foorth. By the which is sig­nified (for the most part) the excellency and prerogatiue of vertue, the honorable dignity and blessed estate of the godly, the blame­lesse integritie of the inward minde, and the honest manners of those that seeke ech way to benefite and do good to all, and to hurt, damnifie, preiudice, or hinder none.

Sometime they signifie the stately insolen­cie, arrogant pride, and hautie swelling of wicked persons. For trees that bee of great height, doe many times oppresse and hinder the growth and encrease of low shrubs, gro­wing vnder them, euen as we see, the great, rich and mightie men of the world do keepe vnder awe and subiection the poore and needie.

Againe, as Tempests when they arise, and lightening (when it pleaseth God to send ei­ther the one or the other) quicklie and with a tryce hurleth downe and ouerturneth mountains and the highest trees, according to that saieng of the Psalmist: The voice of the Psal. 29, 5. [Page 129] Lord breaketh the Cedar trees, &c: euen so doth he bring downe with a breakenecke fall the proude, hauty, arrogant, and insolent, which set themselues against God, and seeke the spoyle of those that be quiet and godly.

To the same effect also is that saieng of the Prophet Isaiah: The day of the Lord of hostes, is Isai. 2, 12. vpon all the proude and hautie, and vpon all that is exalted, and he shall be brought low. And vpon all high and stout Cedar trees of Libanus, that are high and exalted, and vpon all the Okes of Basan. Whereby he declareth that God is able easi­ly to bring downe and ouerthrowe all For­tresses, Bulwarkes, and Castles, be they neuer so strong: and all the wealth, riches, and po­wer of the stately and loftie minded: and that nothing is any way able to withstande his force and might when it pleaseth him to strike.

To the same purpose and effect doth Za­charie likewise aduise the people, not rashly and vainly to put their trust in any walled townes or helpe of man, bicause no strength (seeme it neuer so impregnable and inuinci­ble) can protect or deliuer out of the hand of the Lord. These wofull words therefore vseth he vnto Israel, denouncing vnto them (as an Herault at Armes sent from God, to som­mon them) grieuous destruction and lamen­table desolation. Open (saith he) thy doores, O Zach. 11, 1. Lebanon, and the fire shall deuoure thy Cedars: Howle ye Fir trees (by the which, he meaneth [Page 130] the inferiour Magistrates) bicause the Cedar is fallen, that is, bicause thy chiefe Rulers and soueraigne Gouernors be destroied. Howle O ye Okes of Basan: that is, yee stiffe-necked, froward and intractable persons, bicause the mightie defenced forest is cut downe.

The like dismall day doth he there like­wise threaten to the Shepheards, which be­ing puffed vp with pride in themselues, little cared for the welfare of the poore flock, but raigned as Lords ouer them, practising ri­gor, tyrannie, crueltie, and austeritie as Li­ons vpon them. Which miserable abuse Eze­chiel in his time doth also greatly bewaile. Ezec. 34, 3.

HEath or Tamariske is a little small Tree or Plant of lowe growth (as Virgil well noted) bearing a rugged or rough leafe, not much vnlike to Sauine, and a flower of a browne purple color, & with­all somwhat mossie or woollie: Bees delight very much therein. The grounde where it commonly groweth is drie, hungrie, barren, [Page 131] waste, and vnfruitfull.

From these doe the Prophets in manie places alledge sundrie Similitudes, whensoe­uer they denounce and notifie vnto men, what heauie haps, afflictions and calamities shall befall them. As namely Ieremiah: Cursed Iere. 17, 5. be the man that trusteth in man, and maketh flesh his arme, and withdraweth his hart from the Lord. In which words he pronounceth that man accursed whosoeuer he be, that reposeth his confidence and trust in any bodily, earthly and fraile thing whatsoeuer it be: or that in his distresse and danger seeketh helpe and succour at the hands of any, sauing of God alone. For he that so doth, shall be like the Heath, which receiueth no benefite by the tempe­rate and milde disposition of the aire, but cumberously occupieth the soile, and for a small time continueth, growing no where else, but in barren, hungrie, drie, salt, par­ched, rugged and vnfertile grounds.

But blessed and happie is the man that putteth Psal. 1, 3. his trust in the Lord: for he shall be like a tree that is planted by the water side; which being continually watered, spreadeth out hir rootes and boughes, and shal not feele when the heate commeth, but hir leafe shall be still greene, and shall not care for the yeere of drought, neither shall cease from yeelding fruit.

Againe, where God threateneth ruine, de­struction, spoile and desolation to hang o­uer the heads of the Moabites, who (lineally descending from the Iewes, namely from [Page 132] Lot the brother of Abraham) were still (not­withstanding) their professed enimies; hee biddeth them to Flee and saue their liues, and to Iere. 48, 6. be like the Heath in the wildernes. Whereby he aduiseth them, with speede to withdrawe themselues out of their Holds, and by hastie flight to prouide for the safetie of their liues: bicause their Cities shoulde shortly bee de­stroied, ransacked and desolated, and their people and citizens spoiled, and depriued of all honor, dignitie and estimation; so that they should no more be accounted of or re­garded, than the base Ling and baggage Heath in the wildernes.

ROsen is all that Oylie fatnesse and gummie substance, which with the heate of the Sun runneth out of the Pyne tree, Pitch tree, Firre, Larch, Lentiske, and Terebinth. With vs also heere in these Countries there issueth and sweateth out of the Cherie tree and Damson tree, a rosen or gum of the colour of honie, which is verie good against the grauel and stone. The white [Page 133] Popler also yeeldeth a certaine gummy iuice or liquor like Ambre, out at the clifts of the rinde. But of all others, the Terebinth rosen (which wee call Turpentine) is the chiefest: next wherevnto is the rosen of the Lentiske, which we tearme Masticke. After it in good­nes is the Pine; the Firre, and the Pitch Ro­sen next. The worst and last be those that run out of the wild Pine, and out of the roote of Scammonie, which are tearmed Stroblina and Colophonia.

And there be of Rosen (as there is likewise of pitch) two differences or sorts; the one li­quide and currant; the other drie and cleere. The vertue & effect both of the one & of the other, is to asswage paine, to lenifie greefes, to binde and close vp woundes, specially the Turpentine that runneth out of the Tere­binth; whose operations and effects the pro­phet Ieremiah metaphorically applieth to the inwarde woundes of the minde, which with the soueraigne emplaister and liniment of the word of God be recured and healed.

Thus therefore doth he expostulate with the Israelites: Is there no Rosen (or Balme) in Ierem. 8. Gilead? Is there no Physition there? Why then is not the health of the daughter of my people reco­uered? As though he shoulde saie: There is a soueraigne salue to be had, and a present re­medie is readily prepared, able to heale the wounded minde, and brused conscience: but the daughter of my people carelesse of hir [Page 134] recouerie, and forgetfull of hir saluation and health, refuseth to apply the same remedies vnto hir filthy, stinking & mattery wounds: she passeth not a whit for the wholsome Ca­taplasmes and suppling salues of the worde of God: she discouereth not hir botches, boiles and impostumes to the expert and skilfull Physition, to wit, God: she craueth no aduise nor helpe at his hands: who is able and willing, out of his infinite store to af­foord present remedies for the healing of all afflicted and diseased consciences, and to mi­nister vnto the same the Wine and Oyle of his consolation and mercy; as appeereth in the parable which Christ himselfe vsed of the Samaritane (by whom he himselfe was figured) and of the wayfairing man, that fell Luk. 10, 30. among theeues and was wounded.

Whereby is ment the state of mankinde, through Sathans malice, despoiled of his robes of innocencie and integritie, and left full fraught and miserably pestered with all sinne and wickednes, like (euen) to sterue and be throwne headlong into the gulph of desperation.

But God when for our sinnes he woun­deth vs, that is, when he sendeth vnto vs fa­mine, dearth, penurie, scarcitie, calamitie, wars, troubles, sicknes, and such like, his will and pleasure is, that for redresse thereof we shoulde come to him, and of him alone craue our deliuerance.

[Page 135] Touching which point, we reade a most comfortable and sweete discourse in the Prophet Ieremiah, wherein the Lord our God complaineth him selfe of our to too wilfull disobedience; and vttereth speeches of great greefe, for that mankinde seeketh aide and helpe else where than at him, and that they polluting & defiling themselues with grosse idolatrie, superstition, vaine worship and ri­diculous tromperies, do most vnkindly for­sake so liberall and so bountifull a Lorde, to serue in miserable thraldome and slauerie, a cruell, craftie and bloody Tyrant.

Not without cause therefore doth he thus reason the matter with his people: Am I Iere. 2, 31. become as a wildernes vnto Israell, or a lande that hath no light? Wherefore then saith my people, we are Lords, we will come no more vnto thee?

Which Similitude is taken from a barren soile, and fruitlesse ground that beareth no corne, graine nor fruite for mans vse and su­stentation. Whereas on the other side, the Lorde God, the Creator and maker of all things, is most farre from all such sterilitie: yea with him is all plentie and aboundance that can possibly be conceiued, readie at all times to be had and enioyed, if we coulde thankefully receiue them, and hartily sue for them. So that all they be vtterly and ech way inexcusable, that shrinke and start from such a bountiful Lord, sith there can no law­full or reasonable cause of such peeuish re­uolt [Page 136] be by any colour alledged, why they should so do. And therfore (as it were) great­ly mooued with the trecherous indignitie of such a foul disparagement, he laieth open the hainousnes of their crime, by another exam­ple, saieng: Can a maide forget hir ornaments, or a Bride hir attyre? Yet my people haue forgotten me, daies without number.

But in these heauenly offers of soueraigne remedies, and cordiall medicines to afflicted mindes, the Lord (with all) insulteth & sharp­ly taunteth the people of Aegypt, bicause they applied and laid to their woundes such medicines and emplaisters, as were no maner of way, auaileable or profitable, but rather encreased, than mitigated their greefe and maladie. And therefore he sheweth them, where and whence they shoulde seeke for helpe, and to whom to sue for their recure: Go vp (saith he) vnto Gilead, and take Rosen (or Balme) O Virgin, the daughter of Aegypt: but Iere. 46, 11. in vaine shalt thou go to Surgerie, for thou shalt haue no health.

Now, Gilead was one of the sixe franchi­sed Townes, appointed to be as Cities of re­fuge Gilead, a Sanctuarie or place of refuge. Num. 35. Deut. 19. Iosh. 20. for such as had vnawares without any pretensed malice killed any man: and that Citie was assigned to the Leuites and Priests, whose office and function was about the Law and ministerie of the word of God. For as saith the Prophet Malachie: The Priestes lips shall keepe knowledge, and they shall seeke the Mala. 2, 7. [Page 137] Law at his mouth, for he is the messenger of the Lord of Hostes: that is, he is the Ambassador of God, and is inioyned by his office to teach, and expounde the Law and worde of the Lord.

The Prophet therefore directing his spee­ches to the afflicted, sheweth him that all helpe must come from God, and that for his direction in the way of godlines, he ought to resort vnto his godly ministers. Other­wise, if he else where hoped for helpe and assistance, the remedies should prooue not onely helpelesse and bootelesse, but also damnable and dangerous, if any mite of sal­uation be reposed in any other than onely in the euerliuing God.

Ieremiah prophecieng the destruction of Babylon, which was as a filthie sinke of all wickednes, warneth all men to take heede and to withdrawe themselues from hir: and Ierem. 50. for that she had refused all holesome admo­nitions, and turned the deafe care vnto all ghostly counsels and spirituall aduertise­ments, he warneth all men to abandon hir companie, and vtterly to reiect and forsake hir, as sorlorne, desperate and incurable.

Whereby the Prophet sheweth, that the Preachers and ministers of the word of God vsed and applied all possible remedies for the curing of their diseases, and healing of their rustie and festered woundes; and that they left no way vnattempted to purge their [Page 138] harts and minds from errours: but all was in vaine.

He thought it good therefore to leaue them to their owne blindnesse, and to re­ferre them to the heauie iudgement of God; who would shortly stirre vp and sende among them a lamentable slaughter and greeuous plague, by raising against them most fierce, cruell and bloody enimies.

The like calamitie did Christ foreshew and denounce should come to passe vpon the ob­stinate Iewes, who despising and refusing so Matt. 23, 38 manie and great benefites, cruelly raged a­gainst the Prophets, against Christ himselfe, and against his Apostles and followers.

AS sundrie Parables, Si­militudes and Resem­blances of things well knowen vnto vs, be of­ten vsed in the sacred Bible, for establishing of the truth, and for proofe and confirma­tion [Page 139] of such matters as otherwise woulde seeme doubtfull and obscure: so is there none that more notably setteth out, garnish­eth, beautifieth, adorneth and illustrateth ei­ther the Prophesies, or the Sermons and dis­courses of the holie Writers, than those that are taken from the Vine, and the appurtenan­ces thereunto.

And first, that notable prophesy of Iacob the Patriark cōcerning the Messiah, who descen­ding of the seede and race of Iudah, restored health, reconciled mankind, & brought him into the fauor and loue of God againe: The Gen. 49, 10. scepter shall not depart from Iudah, nor a Lawgiuer from betweene his feete, vntill Shiloh come; that is, the kingdome shall not be altered, nor tran­slated into any other stocke, till Iesus Christ the Messiah, and author of all prosperitie and sauing health doe come. And the people shall be gathered vnto him: that is, the Gentils shal be conuerted and be brought to receiue his doctrine, to imbrace his religion, to re­pose their trust, confidence and beleefe in him, and to imitate his life, maners, behaui­our and example. He shall binde his Asse-foale vnto the Vine, and his Asses colt vnto the best Vine. He shall wash his garment in Wine, and his cloke in the blood of Grapes. Whereby is signified the mysterie of his crosse and passion, by the ver­tue whereof we be purged, and by the effica­cie of his glorious resurrection, out of the tyrannous clowtches of Diuell and death, [Page 140] brought into freedome and libertie.

A much like saieng hath Isaiah, and ten­ding to the same sense: In that day shall the Isaie. 11, 10 Gentils inquire after the roote of Iesse, which shal be set vp for a token vnto the people, and the nations shall seeke vnto it and his rest shall be glorious. He alludeth in these words to a Standard, Ban­ner, Marke or token, that may be discerned and seene a great way off, such as be our Bea­cons or Pires; which in the day time, Mari­ners and Sea-faring men (for direction of their course) doe stedfastly behold and looke vnto; as in the night, they do vnto the north starre or pole Arctike.

And for that, the Vine is a pleasant, amiable, and delectable tree, yeelding to the owners and beholders (by reason of his gallant branches, braue leaues, clasping tendrels, and clustering grapes) as well profit and be­nefit, as pleasure and recreation, therefore is a wife, that is fruitfull in bearing of children compared and resembled thereunto, as in the Psalmes: Thy wife shall be as the fruitfull Psal. 128, 3. Uine on the sides of thine house.

Wisedome also commending hir selfe, saith: As a Vine haue I brought foorth fruit of a sweete Eccl. 24, 19. sauour: that is, I deliuer vnto all men sweete doctrine and comfortable instruction, wher­by they may be refreshed as with a pleasant, toothsom and moist Grape. For who so gi­ueth eare vnto hir directions and counsels, shall be sure to haue prosperous successe in [Page 141] [...]ll his affaires, and to receiue daily increase [...]nd furtherance in vertue and godlines.

This prosperous felicitie, the Lord, by cer­taine excellent and pithie Metaphors pro­miseth by his Prophet Hosea, vnto Israel, and to so many as seeke to be at one with God, saieng: I will heale their rebellion; whereby he meaneth, that he will freely and graciously pardon their offences. I will loue them freely. Hose. 14, 4. For mine anger is turned away from them. I will be as the dew vnto Israel: he shall grow as the Lillie; and his roote shall breake out as the trees of Leba­non. His branches shall spread, and his beautie shall be as the Oliue tree, and his smell as Lebanon. They that dwell vnder his shadow, shall returne, and growe vp as the corne, and flourish as the Vine.

In which words he couertly meaneth foy­son, plentie, aboundance and prosperitie in all thinges; and that the state of their com­mon wealth shoulde be flourishing and re­nowmed, not wanting any thing, appertai­ning to the inwarde beautifieng and orna­nament of the minde.

Whereas to them that bee vnmindefull of Gods benefits, and swinishly wallow still in their puddle of pleasures, wantonnesse and sensualitie, all thinges shall happen and come to passe cleane contrarie, as the Pro­phet Isaiah witnesseth: namely, that their Vines shal be rooted vp, that there shall be no Isai. 24, 7. Vintage, and that Wine shall faile to them that vsually solace themselues with songs [Page 142] and musicall instruments, at their bankets and feastes, and to such as are all vppon the hoigh in their iolitie and huffing moode. Fi­nally, that such shall be the miserie, desolati­on, waste, and massacre among them, that the people (which be the honor, beauty, and strength of their Cities) should be destroied, and so brought (in a maner) to nothing, that few or none of them shall be left aliue. For he flatly telleth them, that euen such shall their case be, as is of Oliues when they bee sha­ken off from the Oliue tree, and as the Grapes when the Vintage is ended. For as the fruits in the ga­thering of these and such like trees, be not so generally all gathered, but that some remain and be left on the tree: so of the great and wofull calamitie which they shoulde suffer, some small number shoulde remaine vnde­stroied.

The like Argument doth the Lord handle and prosecute by his Prophet Ieremiah, pro­nouncing vpon the wicked not onely ruine and desolation, but also penurie, dearth and famine, insomuch that there shoulde be no Grapes on the Vine, nor fig on the fig tree; and that and 48, 33. Iere. 8, 13. the leaues should be so plucked vp, that no­thing might bee hoped or looked for to grow thereon. Whereby he signifieth, that the famine should be most extreeme and re­medilesse, and that the soules likewise should be miserably hungersterued; and finally that euery mothers sonne of them should be [Page 143] gleaned away and gathered, euen as figs and Grapes, so that few or none should escape or be left behinde.

And as ripe Grapes doe relish sauourely, and with their pleasant and tooth some iuyce do singularly refresh the palate, & delite the throate: Euen so sounde doctrine, holesome admonition, and gratious speeches do cheer the spirites, and comfort the mindes of men.

Moses likewise compareth pestilent and noisome doctrine, and the companie, ac­quaintance, familiaritie, conuersation, con­ference, life, maners and dealings of wicked persons, vnto venemous & poysoned grapes, which with their pestiferous and dangerous iuyce do infect the mindes (that are other­wise well trained and disposed) and carrie them cleane away from the true worship and religion of God: Their Vine (saith he) is of the Deu. 32, 32. Vine of Sodom, and of the fieldes of Gomorrha: their Grapes are grapes of Gall: their clusters bee bitter. Their Wine is the poyson of Dragons, and the cruell gall of Aspes. That is, their speech is so pestilent and venemous, that it euen pre­sently infecteth, and foorthwith slaieth.

To the same purpose is also that saieng, sharpe reprehension, and nipping subsanna­tion of Hosea, against those that followe su­perstition, and seeke after strange gods, euen as drunkards that wholy giue themselues to bibbing and swilling. They haue respect (saith Hose. 3, 1. [Page 144] he) and set their loue on strange Gods, and delite in the Wine bottles. Wherein he compareth their sottish madnes (which carried them to idola­trie, vnto the maner and state of drunkards, that haue none other pleasure, delite or ioy but in quaffing and tipling, and thinke their cheefe solace to consist in the companie of Rynsepitchers and Tossepots.

But forasmuch as we are now entred into this discourse of the Vine, this is by the way to be noted, that the Prophets of God, vn­der the name of the Uine, Grapes and other Isa. 17, 6. 10 Plants, doe signifie and meane somewhile a­bundance and fertilitie: somewhile dearth and scarcitie: somewhile fewnesse and de­struction of the people: and somewhile the great store and multitude; which of few, doe growe vnto a very populous increase and number.

So in the Prophet Ieremiah we read how the Lord by an elegant Metaphor pronounceth that the Idum [...]ans should be so entirely spoi­led, that nothing at al of thē shuld be left: in­somuch as their very enimies should be som­what more fauourable vnto them, than hee would be. For (saith he) If the Grape gatherers Iere. 49, 9. should come vpon thee, would they not leaue so [...] Grapes? If theeues should come vpon thee by night, would they not destroy and rob till they had ynough? That is, they would not altogither haue spoi­led thee, nor vtterly ransacked all thy goods, but would haue left somewhat behind them. [Page 145] But I (saith the Lord) haue left Esau bare, and discouered his secrets, that he shall not be able to hide himselfe, or any thing that he hath.

And as all pride, arrogancie and hawtines comming of aboundance and prosperitie, (wherwith thanklesse Caitifs, droonken with wealth, do grow stately and insolent) is vnto Almightie God, odious and detestable: so doth he in sundrie places sharpely reprooue and vehemently beate downe the same: pro­nouncing and giuing seuere sentence against all such as are stained therewith: that albeit they seeme for a while to flourish, and stand scotfree, yet shall they be cut downe, as corne which the Mowers with full handfuls mowe and reape: so that euen those few which shall be left of many, shall also be gleaned and ga­thered vp, as the eares are gleaned in the end of haruest. And yet some he promiseth to leaue, bringing another Similitude; euen as Grapes are left on the Vines, and Oliue ber­ries on the Oliue tree.

For as in Vintage time the Grape-ga­thering cannot be so cleane, but that some be left behind; nor the shaking off of Oliues so precisely done, but that some berries re­maine, either among the leaues, or in the top of the tree: euen so in the dolefull massacre and lamentable destruction of the people, there should not bee made such a generall sweepestake, but that some should be left and reserued vnder hope of mercie. In that Isai. 17, 4. [Page 146] day (saith he) shall it come to passe, that the glorie of Iacob shall be impouerished, and the fatnesse of his flesh shall be made leane: And it shall be, as when the haruest man gathereth the corne, and reapeth the eares with his arme. Yet shall not the gleaning be so, but that some gathering of eares shall be left, and some Grapes and Oliues remaine: as of two or three berries in the top of the vpmost boughes; and of fower or fiue in the high fruitfull branches. Whereby his meaning is, that the rich Cobs and head Rulers (swelling with pride and ar­rogancie) should be throwen downe and rui­nated: but of the poore Communaltie and seelie inferiour people, there should a rem­nant be left, as in the Vintage season it is seene to come to passe, that some clusters and berries be left, wherwith the poore peo­ple are somewhat refreshed and releeued.

HYsope is a Garden herbe of excellent smell and pleasant taste, and therfore good to be vsed in broths; for that, being boiled with meats, it maketh the same not onely wholesome, but the better also in relish and sauour.

It clenseth the breast and lungs, and pur­geth the head very orderly from flegme, and [Page 147] tough clammie humors: and therefore is of singular effect to helpe the Pleurisie, Stitch, or any other griefe and paine in the side.

Wherupon it pleased the Lord to appoint this herbe to be vsed in solmne sacrifices, ei­ther when as Lepers were to be clensed; or any other enormous offence to be expiated, Leuit. 14, 4. Numb. 19, 6. 18. by dipping a bundle of Hysope in the blood of a Sparrow, or of a red Cow.

Dauid also acknowledging his greeuous sinnes of adulterie and murther, beseecheth God to forgiue him, and to purge him with Hysope, that hauing the foule spots of his Psal. 51, 7. soule clensed, he may haue quiet of consci­ence, and be renued in spirit. Wherin he had respect vnto the rites, and sacrifices of the olde Testament, by the which it was ordei­ned, that whosoeuer was purified according to the Law of Moses, with blood sprinckled Exo. 24, 6. on him with Hysope and a scarlet lace, were clensed.

All which thinges were shadowes and fi­gures of Christ, by whose blood all our sins are clensed, and washed away through faith Heb. 9. 14. for euer.

But whereas we reade of Hysope in the Bookes of the Kings, where Solomon is saide 1. King. 4. to be so skilfull and wise, that he was able to dispute of the nature of ech plant and herbe, from the Cedar tree that is in Lebanon, euen vnto the Hysope that springeth out of the wall: my opinion is, that the same is not [Page 148] there ment of our common Hysope, which is not any small and slender herbe, but some­time of a foote or more in heigth, bearing a spiked purple or dark blewish flower. I think therfore that therby is ment the herb called Maydenhaire, whose leaues are hackt, or snipt rounde about, and which groweth by wals and stony shadowie places: And bicause in leaues it is like to Rue, it is sometime cal­led Ruta muraria, that is, Stone Rue or Wall Rue.

Like also vnto this, is that which wee call Trichomanes, which groweth alwaies in moist & shadowie places, being cōmonly of a span long; and hath the stalkes of his leaues small, streight, and leane, beset on either side with many little pretie leaues, standing in comely order one against another, and continueth alwaies greene.

His effects and faculties are the same in o­peration that Maydenhaire hath: and is of great vertue to helpe olde coughes, shortnes of winde, and obstructions of the lungs, and breast. And these are sometimes called by other names, as Polytrichon, and Callitrichon, bicause of the effect which they worke in fa­stening the haire, and making it to growe blacke, thicke, and curled.

Therefore, this being such a small lowe Herbe, scarcely a span high, and also grow­ing in wals, I am persuaded that it is in that place to be vnderstood, for Hysope. For the [Page 149] drift and meaning of the wordes in that sentence is none other, but that hee had perfect skil and exact knowledge of all man­ner of thinges, euen from the tallest and highest Cedar, to the lowest and least herbe that groweth out of the wall.

OF Reede there be sun­dry sortes and kindes. Whereof one hath a long, smooth, naked stalke, without knots or ioyntes, called in la­tin Typha palustris, and with vs Reede Mace, Cattes taile, or Water Torch. Such a Reede was that which was in Matt. 27, 29 Reede mace or Cats taile derision deliuered into Christs right hande, in steede of a Scepter royall, for that he cal­led himselfe a king. For in the top thereof it hath the forme of a Scepter imperiall, two handfuls high or there abouts, rounde in compasse, and as bigge as a mans thumbe, [Page 150] thicke, soft and smooth as though it were wooll or flockes, which in the handling hath a fine, soft, and thrummie nap like Veluet, and when it waxeth ripe, is dissolued and turned into a Downe or Cotton, easily carri­ed away with the winde.

Another kinde of Reede there is growing by the banks of standing waters, and on the shores of riuers, which hath a long, round and hollowe stalke or strawe, full of knottie ioints, and at the top large tuftes or downy eares, growing scatteringly and loosely, not closely compact togither, which doe also change into a cotton or mossie substaunce, and are also lightly caried away with the winde. And this kinde, is our common Poole Poole Reed. Reede, Spier or Cane reede. The roote wher­of being beaten small and laide to the place, ripeneth an Impostume, & draweth thornes or splinters out of the flesh.

And for that the Reede is tottering, sha­king and yeelding euery way with the least winde that bloweth, therefore all such wea­thercocklike Temporizers as in their words and deeds be wauering, vnconstant, slippe­ry, changeable, fickle, fainte harted and dare not stoutely persist in their conceiued opini­on, but (as turne coates) say and vnsay, doe and vndoe, are fitly resembled and very aptly compared vnto a Reede, that shaketh with euery blast.

And for that the blessed man Iohn the Bap­tist [Page 151] was most far from this vicious dispositi­on, our Sauiour Christ (in praise of his con­stancie, and for that his doctrine & testimo­nie of the Messiah were sound and agreeable to the touchstone of the truth) gaue an ho­norable Eulogie of him, plainly and effectu­ally telling the people, that he was nothing at all like to a Reede shaken with the winde, that Mat. 11, 7. Luk. 7, 24. he was of a wauering & inconstant mind, to speake one thing standing, and another sit­ting, or that vpon euery light occasion was readie to recant and shrinke from that opi­nion and iudgement which afore he liked and allowed: but that he was a staied, stable, firme, constant, and true man, without suspi. tion of lightnes and mutabilitie, and that therefore in equitie and right euery one was to speake and thinke honorably and woor­thily of such an excellent Herault and hea­uenly preacher; and not to esteeme of him according to the fonde conceite and foolish opinion of the ignorant multitude, but ac­cording to truth and as the matter indeede rightly required.

But to go forward with the rest: wee haue a common tearme and vsual prouerbe, taken from the nature and condition of the Reede, when we would specifie and describe a man that putteth his trust & confidence in a thing, which not only not helpeth him, but rather damnifieth and greatly hurteth him, to say that he leaneth vnto a staffe of Reede.

[Page 152] The same metaphore (as Isaiah witnesseth) did Rabshakeh vse at the siege of Ierusalem, Isai 36, 6. when as he thought thereby to daunt and quaile the godly minde and inuincible cou­rage of good king Hezekiah, and to make 2. King. 18, 21. him (for feare) to surrender and yeelde vp both himselfe, his people and the citie.

The Lorde also by his Prophet Ezec [...] vsing the same Similitude, insulteth vpon the king of Aegypt and threateneth vnto him vt­ter destruction. For when as he tooke vpon him to protect and defende the Israelites, which shrowded themselues vnder his power and countenance, he himselfe became but a staffe of Reede, which brake into shiuers; and in splitting both wounded himselfe, and pi­tifully Ezec. 29. 6. galled them also; renting their shoul­ders, and wringing their loines. Wherby was ment, that all their power and forces were a­bated and decaied, and all their strength of war vtterly frustrated and discomfited.

So also doth God (as witnesseth the Psal­mist) scatter and defeat the practises of the proude and insolent Spearmen, that ietted Psal. 67, 30. armed with Iauelines like long and great Reedes. The like plague and calamitie did God inflict vpon the stocke and race of Ierobo­am, and smot Israel for their Idolatrie, like as a 1. King. 14, 15. Reed is shaken in the water: & weeded them out of their good and fruitfull land, which he had giuen to their progenitours. Meaning thereby that they were brought to nothing, and despoiled of [Page 153] all their honor and dignitie.

Now as God by Similitudes of Reedes, doth many whiles cast downe and confound all those, that vainely trust in things transi­tory, brittle, and momentanie: so on the o­ther side them that be weake, pensiue, faint­harted, sorrowfull and moorning, he doth Isaie. 42, 13. Luk. 4, 18. raise vp and recomfort: and with spirituall instruction doth cherish, furnish and refresh the sicke soule & brused conscience. Heerun­to is to be referred that notable prophecie of Isaiah concerning the mildenes and lenity of Christ, and of his heauenly comfort to all groning and afflicted consciences: Behold my Isai. 42, 1. seruant on whom I haue leaned: mine elect, in whom my soule delighteth: I haue put my spirite vpon him: he shall bring foorth iudgement to the Gentils. He shal not cry nor lift vp his voice; neither shall his voice be heard in the streetes. A bruised Reede shal he not breake, and the smoking Flax shal he not quench, but shall bring foorth iudgement in truth: he shall not faile nor be discouraged, and the Gentiles shall waite for his lawes.

By these two Metaphors of a bruised Reede and smoking flaxe, he declareth the surpassing Isai. 61, 1. clemencie, and vnspeakable mildnes of the Lord God towarde weake harts, troubled consciences, moorning spirits, and afflicted mindes: how gently hee bindeth vp their wounds, and how kindly he healeth their diseases; not bitterly rating and violently forcing them, not churlishly threatening, [Page 154] and fiercely affrighting them; nor yet with cruell speeches and rough dealing discoura­ging them, as many troublesome, crabbed natured people vse to doe, which deale with their poore brethren more hardly and cruel­ly than Christian mildnes can warrant, thun­dering against them for their fraile trans­gressions the ineuitable iudgements of God, without any hope of repentance.

Likewise, will he not quench smoking flaxe. Which Similitude is taken from a Lampe, or from the week or match of a Candle, Link or Torch, which either wanting oile and tallow, or hauing thereof not sufficient, yeeldeth foorth at some time but a darke, blind, snuf­fie and vnperfect light.

By this Comparison therefore is meant a weake, slender and wauering faith, which yet (notwithstanding) is not quite quenched and extinct, albeit at some time it be verie neere thereunto. This smal pittance of faith, Christ and those that be his ministers neuer quite quench and put out, but so long as any sparke of godlinesse appeereth, doe cherish, nourish, stirre vp, and with the bellowes of the holie Ghost blowe and kindle; that all dimnesse being expelled, the light of faith and pietie may cleerely shine out, and glitte­ringly appeere both to the glorie of God, and also to the benefit of his neghbor.

For so doth God temper and qualifie his sacred lore and heauenlie doctrine (being [Page 155] the foode and nourishment of our soules) that neither can any through too much se­ueritie iustly shrinke from his profession; or estrange himselfe from his Church and con­gregation: neither yet through ouermuch Ienitie and mildnes (as it were with dandling and wanton cockering) be corrupted and nuzzeled in securitie and licentious supi­nitie.

The godlesse and wicked are kept in awe and obedience with dread and seueritie of iustice; but the weaklings are best wonne by gentlenes and lenitie. After this sort in the Gospell (offering grace, mercie and saluati­on vnto euerie one) there be sweete and sow­er intermingled togither, for therin are hea­nenly consolations ioined with menacing threats; and sharpe reprehensions qualified with comfortable aduertisements.

By Smoke, vapor and mists; by Hay, straw, chaffe, stubble, embers, dust, parings, sha­uings, offall, riffraffe, and other refuse, drosse or castaway baggage, are meant and signifi­ed in the Bible, both men and things that belewd, light, vaine, of no account and rec­koning, of no estimation or commoditie, of no price or value, but are as trifling paltrie, slight trumperie, and such base trinkettrie and trash, as yeeldeth more harme than be­nefit, more losse than gaine.

From these are taken many and sundrie notable Similitudes by sacred and holy Wri­ters, [Page 156] to garnish, beautifie and adorne their sentences withall. As when God by his Pro­phet pronounceth that the wicked shall bee scattered as Chaffe, and driuen away as Dust, Psal. 1, 5. Isai. 17, 13. Iob. 21, 17. and other baggage stuffe with the wind. And likewise in the booke of Iob: The candle of the wicked shall be put out; that is, their honor, dignitie, glorie, state, worship and magnifi­cence shall be dimmed and brought downe; and they shall be as stubble before the winde, and as chaffe that the storme carrieth away, that is, they shall be suddenly destroied and brought to vtter confusion. In like maner the Prophet Isaiah pronounceth desolation to the Moa­bites, and all the enimies of the Church of God, saieng, that they shall be threshed euen as Isai. 25, 10. and 5. 24. straw is threshed; and as quickly consumed, as drie stubble with a vehement fire.

No lesse dreadfull plagues and lamenta­ble desolation threatneth he to such as haue hardened themselues in sinne, and by an v­suall and domesticall practise of ordinarie transgressiō haue entred into familiar league and naturall acquaintance with wickednes. If the blacke Moore can change his skin, or the Leopard his spots, then may ye also do good, that are accustomed to doe euill. Therefore will I scatter Iere. 13, 23. you as stubble that is taken away with the South­winde.

The like calamitie doth the Lord threaten to fal vpon them that commit Idolatrie, and repose their trust in Idols: Ye shall be (saith Isai. 1, 29. [Page 157] he) as an Oke, whose leafe fadeth; and as a Garden [...]hat hath no water: and your strength, that is, your false God, in whom ye trusted, shall be as Towe, and the maker of it as a sparke: and they shall both burne togither, and none shall quench them: that is to say, all the glittering pompe and pain­ted shew of fained worship and counterfeite religion, shall perish and come to naught, e­uen as Flaxe and Towe when fire is put vnto them.

But to the rest. The Prophet Amos sharpe­ly inueigheth against couetous Cornemon­gers, who hauing their Graners and Corne­lofts full fraught and thwackd with Graine, swallowed vp the poore and needie, being readie to sterue for want of foode, making the Amos. 8, 4. Epha small and the shekle great, that is, the mea­sure scantie, and the price high, and falsifie the waightes by deceit, driuing the poore people for verie neede, to be glad to take at their hands, not onely scantie measure; but al­so in steede of cleane Wheate, doe retaile and sell vnto them, chaffe, dust, refuse, of­corne, huskes, pods, and baggage woorse than bran: whereby they catch the poore within their danger, and make them to be­come indebted vnto them, that they dare not go else where to buy any, although they might of others buy better cheape. These Caterpillers and Cormorants of the com­mon wealth, are they, that sell the poore for Isai. 3, 15. siluer, and the needie for shooes, braieng the Lordes [Page 158] people in a morter, and grinding the faces of the poore (as it were) against a grindstone.

He that diligently considereth the drift of this Prophet Amos, and searcheth the depth of his meaning in this his sharpe reproofe and satyricall inuectiue against these coue­tous Chuffes, and market raisers, which for their owne priuate lucre, vncharitably en­haunce the price of Graine and Victuall, to the pitifull spoyle of the poore and nee­die of the land, may plainely see the greedie Cobs and hunger snouted Slouches of these our daies liuely in their colours described; and may (as in a table) beholde the punish­ments that God hath in store for such mer­cilesse Caitifes, as deuoure the poore, and withdraw from the needie, necessarie foode, and releefe expedient for their sustentation. But leauing these, let vs againe retire to the Metaphores and Similitudes, that are taken from this kinde of trifling stuffe and vnpro­fitable baggage, to set foorth other thinges that are sound, true, and profitable in deede.

God by his Prophet Ieremie compareth his word and doctrine (which is mighty and potentiall in operation; and most effectuall in comforting and feeding hungring con­sciences) vnto Wheate. For as Wheate gi­ueth sound, good, and substantiall nourish­ment vnto the bodie, so doth the true word of God, mightilie and wholesomely nourish the soule. And as for the adle deuises, trifling [Page 159] inuentions, doting doctrines, deceitfull tra­ditions, and superstitious religions, coyned by mans foolish, phantasticall, and phanati­call braine, he fitly resembleth vnto dreames and chaffe. What (saith he) is the Chaffe to the Iere. 23, 28. Wheate? that is, what hath vanitie to do with veritie? what agreement is there betweene truth and falshood: what concorde is there betweene grosse darknes of superstitious ig­norance, and the cleere bright shining light of the glorious Gospell?

The same Metaphor of Chaffe, doth Iohn Baptist the forerunner of Christ vse, in his sharpe reprehension and nipping exhortati­on to the Pharisies and Sadduces, which im­pugned the truth, and resisted the benefite of their offered saluation: telling them that the Messiah was come, who hauing his fanne in Mat. 3, 12. his hand, would make cleane his floore and gather his Wheate into his garner, but woulde burne vp the Chaffe with vnquenchable fire. Whereby he sheweth that the godly after the race of this life run, shoulde be receiued into euerlasting Tabernacles, and the wicked committed vn­to euerburning fire.

Now, as Iohn for his part did seuerely ad­monish the people of their dutie, and round­ly exhort them to repentance and amende­ment, by alledging Similitudes and parables of an Axe put to the roote of the Tree, and of seuering and dissorting the Wheate from the Chaffe: so likewise Christ (to whom all [Page 160] hypocrisie, counterfaite religion, and faired sanctitie is loathsome and odious) by al­ledging a Similitude of a beame and of a Matt. 7, 3. mote, sharpely reprooueth those busie pri­ers into other mens liues, which are verie quicke sighted to espie faults, and to too cu­rious in noting euen the least ouersightes of others, whereas in the meane while, in their owne grosse sins they are contented to be as blinde as Betels, flattering themselues in their loose dealings, and so extenuating their owne mis-vsages, as though they were no­thing.

To the end therefore that this and such like enormities and wilfull affections, as namely, selfeloue, ouerweening of our selues, insolencie, pride, hawtines, arrogancie, state­linesse, disdaine, contempt of our neighbor, hatred, wrath, desire of reuenge, and such o­ther vices might be extirped, weeded, and grubbed out of mens minds, the holie Pro­phets of God, & sacred Writers indued with the spirit of wisdome from aboue, vsed these meanes to reduce the dull harts of men to modestie, and to the knowledge of them­selues, and how briefe, short, brittle, vaine and transitorie this life is; how manie waies subiect to incurable dangers and casualties, and within what narrow and straite limites it is bounded. So that the life of man is by them in sundry places resembled to manie thinges of small account, and lesse continu­ance, [Page 161] namely to a Dreame, to a smoke, to a Psa. 103, 14 Iob. 7, 67. and 8, 9. and 13, 25. and 14, 2. Isai. 40, 6. Hos. 13, 3. Iac. 4, 13. vapour, to a puffe of winde, to a shadow, to a bubble of water, to hay, to grasse, to an herb, to a flower, to a leafe, to a tale, to vanitie, to a weauers shuttle, to a winde, to dried stubble, to a post, to nothing.

By these Metaphores the spirite of God teacheth, that all the glory, beauty, magnifi­cence, strength and wisedome of man is no­thing else then vaine, brittle, transitorie and ruinous, vnlesse it be sustained, vpholden and vndershored by the heauenly power of the sure and eternall work of God.

These might al be aboundantly confirmed by textes and testimonies of the Scriptures; which for breuitie sake, and least the volume should grow too big, we do heere omit. The studious and diligent Reader, desiring to Isai. 40, 6. Iac. 1, 10. 1. Pe. 1, 24. Eccl. 14, 18. know the same more at large, may be suffici­ently therein satisfied by these fewe places quoted in the margent.

THe Cucumber is so generally well knowen, that to vse any description thereof, were but needlesse and super­fluous. It and other herbes also were much [Page 162] vsed and well knowne among the olde H [...] ­brewes and Egyptians, as in the historie of the Bible we plainely read.

For Moses the seruant of God was impor­tunately vrged, and greeuously disquieted by the murmuring Israelites and disordered multitude, lusting after flesh, and saieng: Who Num. 11, 4. shall giue vs flesh to eate? We remember the fish that we did eate in Aegypt: the Cucumbers, the pepons, the leekes, the onions and the garlicke. These fruites are not onely vsually eaten by people of low degree and base calling, but of noblemen and wealthy personages also, partly as meate and condiments to feed on, partly as salades with oyle, vineger and pep­per, to sharpen the stomacke and prouoke appetite.

They vsed in the old time in their vine­yardes and Cucumber gardens, to erect and builde little cotages and lodges for their watchfolkes and keepers that looked to the same, for feare of filchers and stealers: which lodges and cotages, so soone as the grapes & Cucumbers were gathered, were abando­ned of the watchmen and keepers, and no more frequented. Frō this forsaking and lea­uing of these lodges and cotages, the Pro­phet Isaiah taketh a Similitude, and applieth the same against Ierusalem, the which hee pronounceth should be so ruinated and laid waste, that no relicke thereof should be left; and that it should become euen as an empty [Page 163] and tenantlesse cotage or lodge, in aforsa­ken vineyard and abandoned Cucumber garden: The daughter of Sion (saith he) shall re­maine Isai. 1, 8. like a cotage in a vineyard, and like a lodge in a garden of Cucumbers, and shall be like a besie­ged citie.

Baruch also deriding the images & shrines of the Idols, whereunto blockish people bowed themselues and offered sacrifice, in most plaine tearmes, and in a long discourse saith, that such Mawmetry can doe no more hurt, nor bring any more feare than a deso­late cotage in a Cucumber garden. For (saith Baruc. 6, 69 he) as a Scarcrow in a garden of Cucumbers keep­eth nothing, so are their gods of wood, of siluer and of gold: and they are like vnto a white thorne in an Orchard, that euery birde sitteth vpon. He allu­deth vnto the image of Priapus, which the Paynims vsed to set in their gardens to driue and scarre away night theeues. Which thing Horace also in certaine verses, (iumping in sense with the afore recited words of Baruch) doth approoue and testifie, deriding the to too foolish superstition of the doltish and ignoraunt people, his wordes in effect are these.

AS the Gourd serued for a pleasaunt arbor or booth to shadow Ionah Ionah. 4, 6. from the scorching heat of the hot Sunne: so was the Iuniper a comfortable shadowe to Elijah, being wearie 1. Kin. 19, 4. and faint with trauell.

For when as the Prophet fled for the safe gard of his life from the furie of Iezabel, and had long trauelled in a desart and hot regi­on, for very faintnes in the end he sat downe vnder a Iuniper tree. For this tree being thicke leaued and branched, is very commo­dious to sit vnder in hot seasons, to keepe awaie the parching beames of the broiling Sunne. And therefore in his heauines and agonie of minde, being also extremely ouer­wearied with tedious iourneying, the shadow [Page 165] heerof was some comfort to him, when as with griefe and hunger he was ech way so grieuously assaulted, encumbred and beset, that he wished for present death to end his miserable plight and distressed condition.

But after he had slept awhile vnder it, be­hold an Angell appeered vnto him, willing him to arise and eate. Wherupon he saw rea­dy baked for him a Cake, baked on the coles, & a pot of water at his head: wherewith he refresh­ing himselfe, came in the strength thereof vnto mount Horeb: and there in a caue lod­ged safe from the ambushments and trea­cherous deuises, wrought and intended a­gainst the Prophets of God, by the cōman­dement of that wicked bloodie woman.

The lesson heerby taught vnto euerie one is this: that God in this life diuers and sun­drie waies, trieth his children: to whet their zeale, and to make proofe of their faith and constancie. But yet that in the end he neuer forsaketh nor leaueth them destitute, nei­ther suffereth them to bee tempted aboue their strength, nor to be oppressed and ouer­whelmed with the waight of the calamities, by his prouidence and permission laid vpon them.

Iob being throwne downe from so high a step of wealth and felicitie, into the lowest and extremest degree of miserie that could be, bewaileth and complaineth, how lewdly he was mocked, flowted and derided by ras­call [Page 166] pezants and abiect villaines, which were the very scumme and offscowring of men, and such sterueling Rakehels, as for very mi­serie and pouerty were glad to range abroad in the fields and wildernes, to gather nettles about the bushes, and the berries and rootes of Iuniper, and other Plants to stanch their Iob. 30, 4. hunger: as now adaies with vs there be some such loitring Vagabonds, sturdie Landlea­pers, and smelfeast Lubbers, which refusing honest lobour, doe (like drones) liue of the sweate of other mens browes; listening and harkening after doles & belly-cheere, where they may vnderstand of any. Which failing, they are glad manie times to lie vnder hed­ges, and to feede their greedie and hungrie maw with the roots of Sea Hollies, Eringes, Thistles, wilde Carrots, Hawes, berries and such like.

THe wild Vine bringeth foorth a bitter and vn­pleasant Grape, attai­ning neuer to any ripe­nes. This fruit bicause it is harsh, vntoothsom and eiger, God by his Prophet Isaiah resem­bleth Isai [...] [Page 167] vnto the froward, crooked, peruerse and peeuish maners of wilfull men.

For whenas he had most diligently be­stowed his labour in the rectifieng and ma­nuring of the crabbed dispositions of the vngratefull Iewes, and had left no waie vnat­tempted for the reclaiming and reducing of them vnto the acknowledgement of their duties, he found by proofe in the end that al his labour, diligence, industrie, trauell and paine (that way taken and sustained) was fru­strate and lost. For albeit he ech way care­fully pruned, and studiously husbanded his Vineyard (in hope to receiue sauourie and toothsome Grapes) yet brought it foorth nothing, but wild, sower, tart, bitter, and vn­ripe Grapes.

After so long manuring and paines su­stained among them, he looked for iudge­ment, equitie, integritie, truth, honest beha­uiour, and thankfulnes toward so diligent and industrious a Vinetrimmer: but alas, all things prooued cleane contrarie: for they brought foorth the rotten fruit of iniquitie, vnrighteousnes, contempt of vertue, enuie, hatred, wrath, indignation and ingratitude toward so bountifull and liberall an owner, that tooke such incessant paines in the po­lishing and beautifieng of their harts and consciences.

The same speech elsewhere vseth he, and applieth it to the wicked which forget and [Page 168] forsake God: flatly telling them, that their dealings shall be in vaine, that their concei­ued drifts shall sort to no happie end: that all their labour bestowed and imploied in dressing and trimming their Vineyards, was to no purpose or effect. In the day of thy plan­ting shall the wilde Vine growe; thou shalt plant a Isai. 7, 11. faire plant, and thy seede shall flourish in the mor­ning, but the crop shall be gone in the day of inheri­tance: As though he should say: albeit thou plant and set the best vineslips that are to be gotten, and neuer so carefully commit them to the ground, whereby thou verily thinkest to receaue great profite and aduantage at the time of vintage and ripenes: yet shalt thou misse of thy hope: for thou shalt haue nothing but wilde grapes.

It shall likewise so fall out with the corne and graine: which sprouting vp gaily, and putting thee in hope to grow to ripenes, and to yeeld thee commoditie at Haruest, shall quayle and come to nothing. For, the day wherein thou thinkest to reape, shall forrei­ners and strangers sodainely inuade and spoile it; so that thou shalt carie none of all that thou so carefully and painfully sowedst, into thy barnes. Heereof afore hath beene somewhat more at large spoken.

THese herbes are gene­rally knowne, and in common vse with all manner of persons of ech degree, and ech where to be had. Now bicause Herbe sellers seemed to picke vppe some peece of a liuing, & to make some gain by retailing and selling of their herbes, the greedy Pharisees spared not to exact tithes Mat. 23, 23. Luk. 11, 42. of them for the same, and thereby couetous­ly to catch vnto themselues some pittance of priuate lucre.

And bicause the hypocriticall shew of fai­ned and counterfaite religion, and the scra­ping couetousnes of the Scribes and Phari­sees was odious vnto Christ, he sharply and seuerely reprooueth them for being so pre­cise in things tending to their owne gayne and priuate profite (were they neuer so little and smal of account) omitting (in the meane while) other greater and waightier matters, [Page 170] which were as they mayne pillers of Religi­on, and wherein consisted the cheefe sub­stance of godlines and pietie.

For they were so streight laced and super­stitious in exacting their tithes, and looked so narrowly to ech small point, that by anie colour might helpe to stuffe their purse, that they strictly demaunded tithes euen of com­mon pot herbes, of Mynt, Anyse and such like, letting passe the waightie points of the Law, and looking through their fingers, at iudgement, mercy, compassion and fidelitie; which vertues were able to admonish and put them in remembrance, that they should not iniuriously deale with any man; that they should helpe, succour, and releeue the needie; that they should not by periury cir­cumuent, vndermine or ouerreach any, but deale truly, faithfully and conscionably with all men.

Seeing therfore they let these things escape them, which are the cheefe effects of Religi­on, they shew themselues to seek nothing els but onely how to enrich and dignifie them­selues; being in matters of great impor­tance, blinde and carelesse, and in cases of small waight, to too quicke sighted and cir­cumspect.

HOW precious, hole­some, and comforta­ble the doctrin of the glorious Gospell is vnto all men in gene­rall, faithfully belee­uing the same; & how necessary and expedi­ent for the instructi­on of ech Christian conscience in the know­ledge of God and vndoubted faith in his promises, as there is no man so ignoraunt that knoweth not; so doth Christ by many and sundry parables taken from vsuall and common things, ech where to be found and had, exhort and stirre vp all men of what de­gree or calling soeuer they be, to the loue & studie thereof.

He compareth the kingdome of heauen, Mat. 13, 24. 31. 33▪ 45. 47. that is, the doctrine of the Gospell, (which nourisheth, fostereth, cherisheth and feedeth faith) vnto Seede, vnto pearles, vnto leauen, vnto a draw net, and to a graine of Mustard seede: which being but a small and the least [Page 172] of all seedes, yet with his sharpe and adust property biteth the toong, helpeth digesti­on, warmeth the stomacke, prouoketh ap­petite, and bringeth a pleasant relish vnto the palate. And all nations vse it as a profita­ble sauce and expedient condiment vnto their meats, being grinded and braied, and mingled with vineger or veriuice.

Now, as a Graine of Mustard seede, being Luk. 13, 19. and 17, 6. Mark. 4, 31. the least of all seedes, and sowen in the earth, when it groweth vp, ariseth to a great height, and beareth great branches, so that the fouls of heauen may build vnder the shadow of it: euen so the word of God, and faith being not idle but working; although in outward shew it seeme small and slender, yet doth it by little and little spread it selfe, and like a faire fruitfull branched tree receiue daily strength and increase.

Againe, as an Emplaister or Cataplasme made of the bruised seede of Mustarde, is knowen to haue singular vertue and effect, being applied to them that haue their mem­bers benummed, and that are fallen into the Letharge or drowsie euill; or that be trou­bled with the swimming and giddinesse in their head; or that haue the Apoplexie, pal­sie, falling sicknes; and to be short, for al cold griefes and diseases; bicause it warmeth, and bringeth heate, motion and sense againe in­to the affected parts, and is also good to help leprous, scuruie, scabbie and vicerous per­sons: [Page 173] so likewise faith being vpholden, sho­red vp, and surely anchored vnto the word of God, reuiueth, erecteth, cheereth vp, and re­storeth the dull spirits and appalled consci­ence of man, making it readie and prompt to execute, atchieue, and exercise the offices and functions of godlines.

Therefore the biting and sharpnes of Mu­stard, togither with his hot and fierie taste, which is manie times seene to make the ea­ter thereof to rub his nose, and wring out teares; and which also by prouoking of nee­zing, doth excellently purge the head from tough phlegme, and rheumatike substance, is very aptly compared and resembled to the word of God: which doth pearce the conscience, shake the mind, enkindle and in­flame the hart, excite and stirre vp drowsie, faint and dul minds to insue vertue, and per­forme the duties of pietie; and doth manie times force and fetch out teares of earnest and hartie repentance.

Againe, Christ seeking to draw the harts and affections of men from carefull seeking after the vaine trash, and transitorie pelfe of this wretched world, (which most men with anxietie and griefe of mind so greedily hunt after) willeth vs to consider and behold the Lillies, not those that by art and labour are Mat. 6, 28. planted and sowne in gardens, but those that of their owne accord without the helpe of man, grow in the open field.

[Page 174] By whose example, he stirreth vs vp to an assured trust to be reposed in God, being so liberall and so bountifull a father, who fee­ding the birds of the aire, will not (doubt­lesse) see vs to lacke any thing that good is, concerning our foode and sustenance: and sith he so gallantly decketh the Lillies of the field (which be so gorgiously and so richly clothed, that euen Solomon in all his roialtie was not apparelled like one of them) he will not faile, but assuredly prouide for such ne­cessaries of apparell and clothing, as shall be meete and expedient for vs.

Christ his meaning and drift heerin ther­fore is, that we should seeke the kingdome of heauen, meditate in the doctrine of the Gospel, and delight in the contemplation of heauenly things: which if we doe, his pro­mise is, that we shall not want any of those things which be needfull and necessarie for vs in this our fraile and transitorie life; but that he of his most free & bountifull libera­litie will sufficiently prouide the same for vs.

THe Iuie, which gaue shadow vnto Ionah against the feruent heat of the Sunne, (albeit some translate it (and that apt­ly Ionah. 4, 6. [Page 175] ynough) to be a Gourd) is named Hedera, [...] haerendo: for that it claspeth and catcheth holde of wals, trees, hedges, or any other thing that it meeteth withall. Whereupon Persius the Poet hath in effect these words:

For among the old Painims, this Tree was dedicated vnto Bacchus, who is the President of Poets, as the Oliue tree was to Minerua: and for this cause were Poets woont to be crowned with this, as conquerors were with Baie: as appeereth in Virgil:

And in another place, where he extolleth Augustus Caesar the Monarke of the world, he praieth, that among the Emperors royall triumphes, his verses might haue some place; and that the Iuie (wherewith Poets are dig­nified) might be suffered to shuffle in among the Baies, which were peculiarly consecrated to victorious Emperors: his words be:

For the superstitious Gentiles vsing euery [Page 176] third yeere with great solemnity to celebrate the feast of Bacchus, made themselues gar­lands and coronets of Iuie to weare on their heads. So do we reade in the Bookes of the Machabees, that Antiochus compelled the 2. Macc. 6, 1 Iewes, to renounce their auncient rites, and lawes of their fathers, giuen vnto them by God, and like persons distraught of their wits to range vp and downe, keeping reuell rex, and vsing all dissolute behauiour as the residue did that kept the feast of Bacchus, wearing in procession Iuie garlands: & that whosoeuer refused so to do, was punished by death.

Now the cause wherefore this tree (which Iuie why de­dicated to Bacchus. is alwaies greene and neuer looseth his leaues) was dedicated vnto Bacchus, grew (as I thinke) heerupon; for that it might [...] withstandeth drunkennes, and purgeth the braine of slimy tough phlegme and colde humors, engendred by drunkennes and sur­fet. The leaues also & boughes heer of being arborwise platted, or laid to the head, refresh the same (as by the shadow which so comfor­ted Ionah appeered) and driueth away the headach growing by labor and wearines.

A strange effect and nature is auouched by Cato, to be in the Iuie. For if wine be put De re rust. into a pot or dish made of this wood, it will quickly appeere whether the same be min­gled and alaied with water or no: for the wine will straightwaies run out. The naturall [Page 177] discorde and antipathie betweene these twaine, is so great, that the one cannot abide to be mingled with the other, nor to come neere togither.

But whether the tree which shrowded and shaded Ionah from the heat of the Sunne, (which anone after was worme-eaten and withered, to his no small greefe and discom­fort) were an Iuy or no, sundry Interpreters, and namely Augustine do doubt: seeing the Gourd is fitter for such a purpose, which the Hebrew word seemeth also to signifie. For the Gourd is full of braunches, and beareth great broad leaues, and by the helpe of ten­drels, or capreols quickly claspeth, catcheth hold, and climbeth vp to a great height, and maketh a pleasant Arbor to sit vnder, and to defende a man from the heat of the pearch­ing Sunne.

Further more it is of a cooling nature, and therefore in hot seasons very fit to shade and shroud the bodie. Being receiued inwardly into the body, being distempered with heat, it semblably asswageth and temperately cooleth it: as also do salades made of Cu­cumbers, Melons, Pepons, Citruls, Letuce, Orach, and Purselaine, which are vsed to be eaten at the beginnings of meales: and some of them also to be smelled vnto, to refresh the weake spirits.

THe Mulbery tree hath a great & large body, a rugged rinde, his wood inwardly of a boxie or yellowish colour, his leaues large and snipt about the ed­ges like a sawe, in bignes not much vnlike to the fig tree: his fruit is fashi­oned longwise, much after the proportion of an egge, and consisteth of many berries growing togither: being at the beginning of a white colour, after red: and at the last when they be ripe, blackish. He bloometh last of all other trees: neither bringeth he foorth any flowers and leaues, vnlesse the spring be calme and temperate, as though it were vnwilling to abide any iniury of nip­ping frost, or sharp winterly weather: againe, it bringeth foorth the first of all others, a ripe and nourishable fruite.

The Mulberie being ripe, tanneth and di­eth a mans fingers with a bloodie colour. When it is vnripe, (that is, being white be­fore it grow to be red) it scowreth out spots, and filth from the skin, as well as water.

The fruite of this tree is of right holesome [...] cooling and refrigerating, namely [Page 179] in the Sommer season: and is best afore or at beginning of meales. For being eaten af­ter dinner or supper, it putrifieth, and engen­dreth corrupt diseases, like as Cherries, Plums, Damsons, Cornell berries, Beaches, yoong grapes, and such like do. All these ta­ken after meate, do coole, and refrigerate, quench thirst, and conueniently qualifie the heat of the liuer. Neither am I greatly squey­mish or scrupulous to allow and admit the same to be eaten after meates, so that onely the iuyce of the fruites be sucked and swal­lowed. For being so taken, they keepe down and represse fumes in them that haue drun­ken wine somewhat largely.

The same effect also haue other moyst and succulent fruits, as pomegranates, oren­ges, lymons, and Pomecitrons, which being taken after meats, haue vertue, meruellously to preserue a man from being ouertaken with wine, or easily ouercome with drun­kennes. And therefore the saieng of the Poet Horace touching this matter, may seem nei­ther disagreeing to naturall reason, nor yet hurtfull to bodilie health:

Of Mulberies and likewise of brier berries there is made an excellent confection or medicine, called Dia [...]oron, which hath sin­gular vertue to staie the Vuula, and to helpe the swellings of the toong, and the [...] [Page 180] or kernels of the iawes or throate.

These soueraigne helpes and comfortable cordials, which God the author of nature bestoweth vpon man, are sometimes taken from him, as a punishent for his sin and vic­kednes, when as either he forgetteth to ac­knowledge and to be thankefull for this his diuine bountie, or otherwise lew dly abuseth his good gifts and benefits: as Dauid in ma­ny places of his Psalmes witnesseth: namely where he reckoneth vp these among other delicacies and staies of this life, saieng: that the Lorde gaue their fruites vnto the Caterpillers, Psal. 78. 47. and their labors vnto the Grashopper: That he de­stroied their vines with hailstones, & their Mulbe­rie trees with the frost. For it is often seen, that through vnseasonable weather, the flourish­ing vines, Mulberies, corne, olyues and other fruites be so sharpely nipped, blasted, and frost bitten, that no profite or commoditie at all commeth of them.

But [...]ith we are now grown to discourse of the Mulbery, it shall not be amisse (as it were by the way) to shew an history therof, written in the Books of the Maccabees. For, when as Antiochus king of Syria warred with a deadly hatred against the Iewes, and gaue the onset vpon them with all manner of weapon and munition that could be deuised: among o­ther furniture and martiall habilimentes, he brought into the battell 32. elephantes, carieng strong towers of woode on their [Page 181] backes, wherein were put armed sould [...] 1. Macc. 6, 30. 34. 37. and warlike fellowes, wel appointed. And to prouoke the elephants to be the more fierce in fight, they helde before them red clothes, died and dipped in the iuic [...] of red [...] and Mulberies. For elephants are enraged and exasperated at the sight of any red or bloody Elephants cannot abide the fight of red colour. colour, and therby run they the more e [...]gre­ly and fiercely among the thickest of their enimies.

THe Sycomore is a tree, whose com­pounded name sheweth it to be ioint­ly deriued from the fig tree, and from the mulberie tree. The fruit of it is called Sy­caminos. It is described by Dioscorides and Pli­nie to bee a great large tree, like a Fig tree, and hauing leaues much like to the leaues of the mulberie tree. The fruit which it bea­reth, is nothing pleasant in taste, but rather vnsauerie, vnrelishie, sowrish and vnripe: the which groweth not vpon the branches and boughes, as other fruites doe, but vpon the stocke or stem, and in forme is like to the wilde fig; it neuer waxeth ripe, albeit it is somewhat sweeter than the vnripe greene Fig; neither hath it within it any such store [Page 182] of small kernels.

This true serued in steede of a pulp [...] to Zach [...], being desirous to see Christ. For [...]e Luk. 19, 4. being of a low stature, climbed vp into a sy­comore or wilde Fig tree, withdrawing him­selfe (as it were) from vaine and transitorie things, to the intent he might behold and haue a sight of Iesus. So that in this Zac [...], we haue a liuely type of the Gentiles expres­ly set downe vnto vs: For that the Gentiles by faith haue free accesse vnto Christ, and are reckoned in the number and fellowship of the faithfull.

The power, force, efficacie and effect of this faith, Christ himselfe by commanding the sodaine withering of a Fig tree, mightily Mat. 21, 19. and strangly deciphereth. By example wher­of, he stirreth vp his Apostles, to seeke the same, and hauing it daily to feede and nou­rish it: assuring them, that if they haue faith, and should say vnto a Sycomore tree, Plucke Luk. 17, 6. vp thy selfe by the rootes, and plant thy selfe in the sea, it should euen obey them. And that if they should say to a mountaine: Remooue thy selfe Mat. 17, 20. hence to [...]onder place, so that the same necessa­rily serue to the aduancement of the Gospel, Mark. 4, 31. it shal foorthwith remooue: their faith being surely and vnmooueably grounded in Christ without any maner of wauering or doubt­ing, and hauing such operation and working qualitie, as hath a graine of Mustard seede. L [...]k. 13, 19. Which albeit it be small and little, yet being [Page 183] ground and bruised, it sheweth foorth his sharpe nature, biteth the nose, and shaketh the whole body by prouoking neesing. Faith therefore and the doctrine of the Gospell is fitly resembled to this little graine, for that it enflameth the hart and minde of man, and entirely draweth it vnto the vnfained loue and obedience of God. But of this hath been spoken afore.

Now to returne our speech eftsoones to the Sycomore. The Prophet Isaiah sharpely inueigheth against Ephraim and the inhabi­tants of Samaria, for their malapert and re­bellious contempt of God.

For when as the Lord had sundrie waies afflicted them, with intent to bring them vn­to repentance, yet they stubbornly in the pride and presumption of their harts, despi­sed his correction, and acknowledged not his handie worke: but rather became worse and more insolent. Yea, they so lightly ac­counted of the calamities, burnings, ouer­throwes and spoiles made vpon their goods and houses, that they seemed in their harts thus scoffingly and flowtingly to say: Our Isaie. 9, 9. bricks and tile worke is fallen downe, but we will build it againe with squared stones: The Sycomore (or wild fig) trees are cut downe, but we wil change them into Cedars. As though they should haue thus said: The losse and hinderance which we haue receiued, is but a trifle, and a thing of nothing: we will repaire and reedifie it [Page 184] againe with little ado and small cost: yea we will new builde euerie thing in farre br [...] sort than afore they were. In steede of b [...] worke, we will set vs vp gorgeous houses of Marble. In steede of the Sycomore, which is a common and base kinde of wood, we will wainscot our roofes with Cedar, and [...] thing shall be far more sumptuous and mag­nificent than earst it was.

Thus therfore they turning the deafe eare to all the fatherly admonitions and gentle corrections of the Lord their God, and wan­tonly (not without scoffing terms) despising his chastisements; prouoked his further wrath to be extended against them, and far more greeuous plagues to be woorthily in­flicted vpon them.

There is also mention made of this Tree by the Prophet Amos: who being neither a Prophet, nor a Prophets sonne, neither brought vp in any points of learning, but a plaine herdman, and a Countrie hinde, was extraordinarily called by God to a prophe­ticall function, and inioined to thunder out dreadful sentences against king Ieroboam and Amazia the Priest. And when Amazia with­stood him, Amos first of all purgeth and ex­cuseth himselfe, for that he was enforced to execute this charge, albeit he were neither Prophet nor Prophetically trained vp from his youth. And therefore sith this office and function was laide vpon him by God him­selfe, [Page 185] he protesteth that he ought and must obey him, rather than either the king or the priest. Yet did not Amazia thus leaue him, but importunely vrged & persuaded him to desist from Prophecieng against the king, and to depart and flee into the land of Iu­dah out of the precinct and iurisdiction of Israel, and so by flight to saue his life, least otherwise he should be imprisoned, and af­terward put to death.

Amos neuer a whit dismaied with all these threates, boldly and constantly auouched his vocation, flatly protesting and directly affirming, that he neither ment to forsake his calling, nor to leaue one iot of his cōmission and embassage vnexecuted. And therefore he plainely confesseth himselfe to haue been neither Prophet nor Prophets sonne, but onely an Amos. 7, 14. herdman, and a gatherer of wilde Figges, or Syca­mines. But the Lorde tooke me (saith he) as I fol­lowed the flocke, and saide vnto me: Go, Prophecie vnto my people Israel. Not waighing therefore either the Kings commandement, or the Priest Amazia his menaces, he frankly dis­charged his office, and freely vttered his mes­sage, boldly and without feare denouncing destruction vnto them both.

The like vndaunted boldnes vsed also the Apostles, when as they were threateningly charged and commanded by the Pharisees, that they should not in anie wise speake or teach anie more in the name of Iosus. But Pe­ter Act. 4, 18. [Page 186] and Iohn boldly (yet modestly and with­out contumelious reproch) answered them, saieng: Whether it be right in the sight of God, to obey your commandements rather than Gods judge ye, that know the precepts of the Law. For me cannot but speake the things which we haue seen and heard.

THe Pomegranate Tree is named Granata, for the great number of graines, berries or kernels that are in the Apple or fruit thereof. And it groweth most plentifully in the Realme of Granado. The Tree is not very great nor tall: the leaues straight and narrow, like vnto Willow leaues, but smooth and greene.

Of this Tree there be two sorts; the tame, and the wilde. The flower of the tame is cal­led Citinus: and of the wilde, Balaustium. The which be of a scarlet or Vermilion colour. The Apple which it beareth, is roud, & with­in full of red kernels or graines. The rinde, which is called Sydion or Malicorium, before it be drie, is thinne & tender, but being dri­ed, it waxeth hard and in a maner wooddish.

This fruit is in taste somewhat sweetish, of [...] [Page 187] an astringent qualitie, and good to alaie thirst: somtime in relish like Wine, and hath a kind of sowerish taste, which is very com­modious and good to coole the liuer, and by reason of his astriction, is of great effect to stop the laske and bloodie flixe.

Often mention is made of this Apple in the Scriptures, & therby is signified the ho­nourable titles and ornaments of vertue, in­tegritie, and also chaste, sweete, comely, and pure speeches. So the Bridegroome speaking to his spouse, and with sweete persuading words, alluring hir vnto him, saieth thus: I will giue thee drinke of spiced wine, and the sweete Cant. 8, 2. new iuice of the Pomegranate: that is, I will re­create thee with my pleasant talke and con­ference: I will refresh thee with my holesome doctrine, and cheere thee with a spirituall compotation.

Againe, in another chapter; where the Bridegroome vttereth his tender loue & sur­passing delight which he taketh in his spouse the Church, and in hir beautie, eies, lockes, teeth, lips, and cheeks, he saith, that hir cheeks Cant. 4, 3. are like a peece of a Pomegranate: which is, as though he should haue said: Euen as a Pome­granate being cut in the middest, sheweth foorth his delicate and goodly scarlet co­loured kernels: so likewise thy cheeks being of a most comely and gratious ruddy consti­tution, are amiably delightfull. Thereby is al­so signified, chastitie, modestie, shamefastnes, [Page 188] and honesty, for that persons furnished with these vertues will quickly blush. And a little after in the same Chapter, The fruites that are Vers. 13. planted in thee, are like a very paradise of Pome­granates, with sweete fruits and other fragrant herbes, which growing neere hand, make all the rest the sweeter and more odoriferous. By all which, he signifieth all maner of plea­sant, delightfull, and comfortable thinges, seruing to refresh the minde and spirites of man.

And whereas in this Song or Canticle the Bridegroome and his Spouse, do continually and euery moment almost testifie their mu­tuall affection, and with pleasant conference delight themselues, qualifieng and driuing away the languishing passions that vsually [...] found in loue: the one therefore oftentimes inuiteth the other to come for recreation into the gardens, to see whether the vines bud­ded and whether the Pomegranates flourished. For Cant. 6, 10. and 7, 12. the one cannot abide to be separated from the company of the other; but desire to keepe continuall company togither, and the one still to enioy the others familiar confe­rence.

And bicause Pomegranates be delectable to the eie, yeelding a pleasant taste & tooth­some relish, therefore doth God commaund (for a further beautie to the Temple) Pome­granates and Bels to be made, to the end, that the blockish & dul Iewes beholding the Exo. 28, 33. and 39, 24. [Page 189] same (which yeeld such abundance of good­ly 1. King. 7, 18 20. 2. Kings. 25, 17. 2. Chr. 3, 16. Iere. 52, 22 Hag. 2, 20. Ioel. 1, [...] Eccle. 45, 9. redde and sappie kernels, being enclosed within a hard skin or rind) should retaine in their memories the harde barke of the Law, vnder which they liued: and that afterwards there shoulde ensue through the bright shi­ning light of the Gospell, the most sweete, pleasant, and comfortable iuice of the Euan­gelicall doctrine.

THe olde people of the Iewes were not without the vse of Orenges, Citrones and Ly­mons, as well for delight and pleasure, as for condiment and sauce. They be of colour yel­low, tawnie, saffronlike or palish, and for the most part, rounde, and sometime longwise, fashioned like to an egge; specially Citrons, and Lymons, which yeelde foorth a gallant smell, & doe singularly recreate and comfort the hart.

Of the pils or rindes of these fruits, being cut into small and thinne peeces, or slices, and condited in honie, or preserued in sugar, there is ordinarily made certaine delicate innkets and dainty bankerting dishes, called [Page 190] Sucket, not onely toothsome and pleasant in taste, but comfortable and restoratiue al­so to the hart. For which purpose also some do vse to preserue in hony the flowers of this tree, before they be full blowen: which be very soueraigne and cordiall to restore the spirites being weakned, to comfort the hart, stomacke, and inward faculties, and to be gi­uen to such as be wasted, or fallen into con­sumptions.

And albeit the trees that beare Cytrones, Orenges and Lymons, be seuerall & distinct one from another: yet were they all three by the ancient writers, contained and compre­hended vnder this one name of the Citron tree.

There is another tree, not the same with this, but much differing from it, & is called also Citrus, which beareth not any such braue yellow fruit as this doth. And it is not much vnlike to the wilde Cypresse or Cedar tree; insomuch that many hold opinion, that it is the very same tree, which is called in the Bi­ble Exod. 25, 5. 10. 23. 28. & 35. 7. 24. and 37, 1. and 38, 1. Shittim wood: whereof God commanded the bars, beames, tables, and offering altars of the Tabernacle to be made. For the wood heereof is precious, and will not rot and putrifie, neither will any woormes breede therein.

And being plained and smoothed, it hath a most excellent graine, ful of braue running veines all along, much like as we see in our [Page 191] common Motley cloth, or in braunched Chamlet, Durance, Mockadoe, or Damaske.

There are vsed to be made of this Wood in some places, faire and costly folding Ta­bles; of Ioiners worke, which for the naturall varietie of the pleasant strakes, and amiable colour, and also of the eeuennesse and slicke smoothnesse, be to the eie of the beholder, right gallant and delectable.

Wherefore I iudge that God would haue such things as serued for the building of the Exod. 35, 7. 24. & 37, 1. and 38, 1. Arke of the Couenant, and vse of the Priests in the Temple, among the Iewes, to bee wrought and made of Cedar and Citron wood.

For, the Iewes being drawen and allured (like children) with the outwarde glittering shew of externall things: it pleased the Lord, for the better bringing of them forwarde in the race of Religion, and true worship; and also the better to keepe them in dutifull awe and obedience, to appoint all things in their Rites, Sacrifices and Ceremonies, gorgeous, sumptuous, magnificent, curious and maie­sticall.

SAffron hath a rounde roote like to an Oni­on; & leaues or blades long and narrowe like grasse, or smal Rushes, growing vpwarde, of a watchet or pale blewe color; from out of the middle whereof, there hangeth downe the Saffron blades or threds of a red colour, and fragrant smell, and of so strong a sent, that with his soporous quali­tie, it much affecteth and preiudiceth the braine.

But it is so cōfortable for the hart, that if it be tied to the ring finger of the left hand, it presently pearceth and sendeth his vertue to the hart. The agreement and sympathie betweene it and the hart is so great, that be­ing either taken inwardly, or applied out­wardly, it foorthward worketh by the Arte­ries, and ceaseth not till it get accesse vnto it. Whereby it both procureth beautie to the bodie, and causeth a fresh colour in the face, so that it be moderately and measurably v­sed: for immoderate vse thereof will cause a man to laugh excessiuely, and (as learned [Page 193] Physicions affirm) doth so ouerioy him, that it putteth him in danger of his life, if but the waight of three drachmes thereof at once be Diosco. lib. 1. taken.

The vertue therefore of Saffron being so soueraigne and comfortable to the hart of man, it is not without good reason, that the same is so often mentioned among other o­dorifetous and sweete herbs, in the Garden and Orchards of the Spouse, in the Canti­cles: Cant. 4, 13. so that for the greater fragrancie, there are bounde vp togither (as it were into one Nosegay) Camphire, Spikenard, Saffron, Calamus, Cynamom, with al the soote trees and herbes in Le­banon, of Incense, Myrrhe, Aloe, and sweete spices. By the which is both signified the beautie, honor, comelinesse and ornament of all the Vertues, and also the Praiers of the Church, and of the godly, which be as the Prophet Psal. 40, 6. Eccl. 45, 2. Dauid saith, as the incense and sacrifice of a sweet smell.

Moreouer, as liquors, linnen, woollen, or other wares whatsoeuer, be of colour light, or deepe, yellow, browne, watchet, or red, ac­cording to the nature of the stuffe, and mind of the Dier, so hath the same his name giuen vnto it from Saffron. Physicions also in iudg­ing of Vrines, and marking such as be Saf­fron coloured or reddish, doe note the same for a token of a burning Ague, and hote dis­tempered liuer. So is there a notable vn­guent made of the dregs of the oile of Saf­fron, [Page 194] called Crocomagm [...], of great effect and vse in Physicke.

But as touching Garments of Saffron, scarlet, and purple colours, there is often mention found in the sacred Bible, as there is also in other Writers, in whose Bookes we reade of Emperors Scarlet robes, and of the Purple and croceous or Saffron coloured garments of other high personages.

So doth the Prophet Ieremiah in his La­mentations bewaile the miserable estate of Ierusalem, being ruinated and brought to no­thing, dispoiled of all hir honorable orna­ments, and ech way pitifully deformed and ransacked. They (saith he) that were woont to fare delicately, doo perish and sterue in the streetes. Lam. 4, 5. They that afore were clad in cloth of Raines, Scar­let and Purple, make now much of doong.

THE Myrtle is a small Tree, alwaies greene, dedicated by the Poets to Venus, and consecra­ted to Wedlock, wher­in is required chastitie and concord. It bea­reth leaues much like [Page 195] to the Oliue or Priuet, but that they be nar­rower, & in colour of a dark or deepe green: the berries be blacke & like to the berries of Iuniper, of a winish taste, out of the which (as also out of the leaues thereof which be soft) there is drawen an excellent princelie Ol [...] Myrtinum. Esth. 2, 12. Oile, wherewith Esther annointed hir selfe, when she was married vnto king Ahasuerus.

There is also made of the berries of this Tree an excellent kinde of Wine, called Ui­num Myrtiles, which is indued with an astrin­gent qualitie or binding vertue; and singu­larly comforteth and strengtheneth the sto­macke being weake. The same is also good to wash such members as haue beene bur­sten or out of ioint, and them that be brui­sed with any great fall.

With the boughes of this tree, the Scrip­ture recordeth how the Hebrewes were ac­customed to trim vp their houses, and to garnish the vtter parts of their dores at their solemne feastes of Tabernacles and others, which they celebrated and kept for ioy of Leu. 23, 40. 1. Esdr. 4. 47 1. Macc. 10, vers. 21. 2. Mac. 10, 7 Iohn. 7, 2. Nehe. 8, 15. the restauration of the Temple, after their carrieng into exile by the Persians.

So did Nehemiah the restorer of the Citie, of the Temple, & of the Lawe, command the people, after their returne home to Ierusalem out of captiuitie and banishment, that they should (euerie one of them) go forth into the mountains and woods, & thence bring (as in an high & festiuall solemnity) Oliue brāches, [Page 196] Pyne branches, Myrtle branches, Palme branches, and branches of thicke trees to make boothes, for the further furniture of that merrie day of common ioy. Which cu­stome also other Regions and countries doe yet obserue, when as either any royall solem­nitie for the coronation or receiuing of the prince, or for some victorie against the eni­mie, or deliuery from some long and dange­rous siege, or some other token of ioy and gladnes, is offered to be solemnized and te­stified. Thus did the Troians (as Uirgil wri­teth) when they thought their Citie shoulde haue beene deliuered from the long siege, and the Greekes expulsed out of their coun­trey.

But Isaiah the Prophet (who sheweth him­selfe most skilfull in the nature and qualitie of Plants and herbes, and who most often with the same vseth to garnish and illustrate his prophetical writings) pronounceth them happy and blessed that put their trust in the Lorde, and onely depende vpon his diuine goodnes and prouidence; in so much that no harme shall touch them, but that rather all such things as seemed any way to threa­ten their harme, shall (the case being altered) worke to their profite and benefite: which [Page 197] he bringeth in and sheweth, where he saith, that in steede of low thornes there shall growe high Isai. 55, 13. firre trees, and in steede of nettles and weeds, which are stinging and noisome, there shall growe Myrtle trees, which are goodly, beautifull and sweet [...] smelling shrubs. Whereby he noteth that in lieu of greeuous and hurtfull things, there should be those that are holesome, fruitefull and amiable: that is, for vices there should be vertues; for bondage liberty; for banish­ment, restitution and returne vnto our hea­uenly Countrey.

Againe, where the Lord sheweth his merci­ful kindnes to the afflicted, comfortlesse, and distressed Israelites, promising that he will helpe, releeue and succor them in their ex­treme and intollerable misery. I will (saith he) open the riuers in the tops of the hils: I wil turne Isai. 41, 19. the wildernes to waters, and the dry hungry ground to fruit full soile. I will plant in the waste ground the Cedar tree, Pyne tree, and Myrtle; the Firre tree, the Olyue, the Elme, and the Boxe. Whereby he sheweth, that he will alter the course of na­ture, and beyond all hope or expectation of man, will helpe his people in their distresse; so that in a desart and fruitelesse countrey, there shall grow goodly, faire, and beautifull trees; that is to say, the barren & dry mindes of men should bring foorth the most florish­ing buds of renowmed vertues.

A little after, he prosecuting the same ar­gument, promiseth to his people consolati­on [Page 198] and tranquillity of conscience, and that he would eftsoones gather togither his dis­persed Church; and that the same shoulde be restored againe after a while, to hir former hue and ancient beautie: the which his gra­cious promise he confirmeth in these figura­tiue tearmes: The glory of Lebanon shall came Isai. 60, 13. vnto thee, the Fir tree, the Elme and the Boxe tree togither, to beautifie the place of my Sanctuarie. Whereby his meaning is, that his Church should be builded not onely with the excel­lent trees of Lebanon, but also that what else soeuer in the world, was magnificent, heroi­cal and renowmed, should be brought to the building and garnishing of the same. And that not onely the poore, simple, and seely people, (whom the worlde least esteemeth) shoulde be called thither: but also Kinges, Princes, Dukes, Lords and Nobles shoulde be incorporated into this fellowship, and en­denizoned into this faithfull company.

But, for that there is mention also made of Myrtle trees by the Prophet Zacharie, in a vision appeering to him, I will deliuer my iudgement breefely, and what I think of the same; for fully and thoroughly to discusse it, requireth further diligence, and exceedeth the reach of my simple vnderstanding.

Woods and Groues are often denomina­ted of such herbes and trees as most plen­tifully growe therein, as namely of Arund [...], [...] reede, is the place where it groweth, termed [Page 199] Arundinetum, which is vsed for the reedes or stubble it selfe: whereupon in the Booke of Wisedome it is saide, The iust shall shine and run Wisd. 3, 7. through, as sparkes among stubble: that is, the brightnes and shining of the Saints shal burn vp the vngodly, euen as stubble or dry reedes with the flaming force of vehement fire. And so is the place where store of Date trees grow, called Palmetum; and where any Myr­tle trees be, Myrtelum. In this greene plot was the vision exhibited to Zacharie, the which he reporteth and maketh knowen to the people, that his prophecie being conioy­ned and accompanied with a vision, shoulde be had in the greater account and estimati­on among them, pearce the deeper into their dull vnderstandinges, and the sooner stir vp and awaken their drowsie, slouthfull and carelesse mindes. I saw (saith he) by night, Zach. 1, 8. and behold a man riding vpon a red horse; and he stoode among the Myrtle trees that were in a bot­tom, and behind him were there red horses, speckled & white: & I said, O my Lord, what are these? And the Angell that talked with me which was he that stoode among the Myrtle trees, (by whom, as I thinke, Christ is ment, whose desire is to see his Church being emblemished with sins, to be repolished and amended) answered me and said; these are they whom the Lord hath sent to go through the world. By which wordes he shew­eth, that in the darke and blinde valley of this worlde, wherein the euill are mingled [Page 200] with the good, the Lord god by his wonder­ful prouidēce hath a special care of al things, turning all to the best, for the behoofe of his children, directing, comforting and guiding by his holy spirit, the Church, by his Christ, by the Apostles and other faithful ministers, that carefully execute their offices and func­tions, according to the dispensation of such gifts as they haue receiued. Vpon whom the charge specially lieth, by holesome exhorta­tion (as Paule warneth Timothie) to exhort 1. Tim. 6, 2. the people (yea and sometimes by threats to stir them) to amendement of life, and to re­turne and be reconciled to God, from whom they haue departed. Which thing if they will do, his plagues and punishments shall cease, and their afflictions shall haue an end.

The Prophet therefore, declaring this his vision vnto the people, prouoketh them to repentance, whereby God would be appea­sed and agreed with them, and woulde with­draw his censures and chastisements, and that they should be as highly in his fauour as euer they were. And thus much of this ami­able and sweete shrub, Myrtle.

Like vnto this, is there also another sort of Myrte or Myrtle which is wilde, whose ber­ries Wild Myr­tle. the Mauisses, Throssels, Owsels & Thru­shes, delite much to eate, insomuch that the flesh of these birdes doth yeeld a sweete (and as it were a spiced) relish, like to the taste of the berries.

[Page 201] Like also and of kin to this wilde Myrtle, is another kinde of shrub or low plant, cal­led Pseudomyrtus, of a pleasant smell and som­what Pseudomyr­tus, called al­so Rhus, or Sumach. strong withall, whose leaues and wood being dried, are vsed to be laide in wardrobs and presses to perfume clothes and keepe them from Moths.

Among these wilde Myrtles is reckoned also the Huluer, whose leaues (indeede) be like the Myrtle, sauing that they be broader & so prickly pointed, that if a man take not heed in the handling of it, he may quickely pricke his hande: the berries growe on the leaues without any stalke, of the bignes of a pease, and lesse than Myrtle berries; of a red corally colour, and the roote thereof is saide to be good to prouoke Vrine, and to driue out grauell.

THE Pine is an high, straight and great tree, with thin, rounde, and sharpe pointed leaues. The fruit or Nut being well enough knowen needeth no long de­scription: the kernell [Page 202] with all nations is reputed aswell nourisha­ble as medicinable: the fruit is called a Pine Apple, wheras it is indeede, a Nut, but with­all so harde, that being hurled at a man, and hitting him, it ouerthroweth & felleth him. Whereuppon there is in Macrobius a pretie wittie iest, ascribed vnto Casellius the lawier, which grew vpon this occasion. One Vatinius Lib. 2. Sa [...] ­urna l. ca. 2. a Romane that had founded and set out cer­taine Fence games and sword plaies, being pelted with stones by the people, made this sute to the maisters of the reuels, and so far preuailed with them, that at his request they set downe an order, and caused the same by the publike crier to be proclaimed; that no man should be so bolde to throw any thing into the lists or plaieng place, vnlesse it were an Apple. It fortuned that this Casellius be­ing sought vnto by a certaine fellow, for his counsell and aduise in this matter, whether this fruit of the Pine were a nut or an Apple, merrily and wittily thus answered him, sai­eng: if thou wilt hurle it at Vatinius head, it is an Apple. So deadly did the people hate such a pernicious Citizen, that they desired ra­ther to haue him rid out of the way than to haue him liue any longer, to the infection & ill example of the Countrey and Common wealth.

But the Prophets (as afore hath beene shewed) doe often vse in their prophesies to insert this Pine tree, and other memorable [Page] plants and herbs. Among others, the Pro­phet Isaiah in displaieng the detestable ab­homination of the Heathen in forging vnto themselues Idols and Images, beautifieth and garnisheth his oration with a learned and artificiall recital of sundrie Trees: shew­ing the great care and diligence, which the Smithes, Carpenters and other Artificers take to make and fashion these blockish toies, and ridiculous bables, which neither serue to any vse, neither can any way helpe, Isaie. 44, 12. defend, protect, or saue them that bow ther­vnto.

Yea he so precisely setteth downe the Smithes senselesse follie, that he omitteth not so much as the fyle, hammer and fire, wherewith they toile till they be euen wearie and thirstie, about the fashioning thereof. And for the Carpenters trade, he reckoneth vp in a beadroll, his line, his red thred, his rule, his axe, his sawe, his compasse, and such other tooles, as serue for the polishing and plaining of wood: insomuch that with some of them he heweth down Cedars, Pine trees, Okes and Firres: with the chips thereof, he maketh a fire, warmeth himselfe, baketh bread, and seetheth his meate: with the rest, he fashioneth and maketh a god, before whom he kneeleth, worshipping it, praieng vnto it, and saieng: Deliuer me, for thou art my God.

This and much more doth the Prophet [Page 204] Isaiah at large, and with sundrie repetitions set downe in that Chapter, to the ende men should remember; of whom & from whence they ought to seeke all helpe, aide, assistance, succour and saluation: before whom onelie they are to bow their knees, and to whome they ought to lift vp their hands, eies and harts, namely, vnto almightie God, to whom onely all honour and glorie is due, and who through his deere sonne Iesus Christ our Redeemer and Sauiour, abundantly streng­theneth vs with his holie Spirite, that none euill or aduersitie can either daunt or ouer­come vs.

AMeruell it is to consi­der, how farre manie that would faine seeme to haue knowledge in Plants and Herbes, are deceiued and ouerseen in their termes and ap­pellatiōs touching the same. So some there be, that take the herbe Anethum (which signifieth Dill) and is vsed by Christ in his sharpe Sermon against the auaritious Pharisees, to be Anise. Whereas Mat. 23, 23. Anise is a distinct herbe by it selfe, and brin­geth [Page 205] foorth a seede that is excellent good to dissolue windinesse. So also doe we vse the leaues of Dil in condiments, broths and de­coctions, but not the seed. Whereas the seed of Anise and Fenell is by proofe and prac­tise found to be wholesome, effectuous, and to giue a pleasant taste, as well to Beere and Ale, as vnto bread, iunkets, rosted or boiled fruits, &c.

So also the Fir tree called Abies, is not (as some ignorantly and erroniously haue affir­med) the white Popler, but a Tree which the Prophets for the better and plainer instruc­tion of the people, vse in their prophesies, whensoeuer they either beate downe pride and arrogancie, or raise vp and comfort the weake and comfortlesse.

The Firre tree is euer greene, and hath leaues growing all alongst the stemme like vnto a combe, and directly standing oppo­site one against another; the flower which it beareth, is of a Saffron colour, and very plea­sant and delectable to the eie.

As the Larch or Larix tree is like to the Pine, so is the Pitch tree like vnto this: of the timber whereof, they make Masts and Saile­yards for ships.

But to come againe to the Boxe tree. They that take the Boxe to be all one with the Palme tree, are greatly deceiued, sith the one altogither and in ech respect differeth from the other, sauing that they both be euer [Page 206] greene, and neuer shed their leaues. This er­ror grew (as I thinke) at the first, for that the common people in some Countries vse to decke their Churches with the boughes and branches thereof, on the Sunday next afore Easter, commonly called Palmesunday: for at that time of the yeere all other trees for the most part are not blowen or bloomed.

Heere abouts wheresoeuer the Boxe tree groweth, we see it to beare a holowish and somwhat round leafe, smooth & still greene, with a tender flower, and hauing a strong sent and fulsome smell, which neither men nor beastes take delight to smell vnto, but loath & turne from it: his wood is hard, pon­derous and waightie, insomuch that being put into the water, it sinketh to the bottom: his colour pale, inclining to some yellowe, whereupon we vse to call such persons as be tawnie coloured and weasell faced, by the name of Boxie cōplexioned. Some there be that beare men in hand, that the powder and shauings of this tree is medicinable & good to cure the french pockes, and that it mat­cheth in goodnes Eben or Guiacum, and the wood called Lignum Indicum: whose opinion (as false and erronious) I vtterly mislike. For Lignum Indicum, hath a sweete and pleasant smell, an oylie or gummy iuice, and a reaso­nable good taste: whereas Boxe is natural­ly dry, iuicelesse, fulsomely and loathsomely smelling, vnpleasant in taste, indued with a [Page 207] venemous qualitie, which he that is disposed to taste it, shall finde true.

Of this wood there are woont to be made by Turners, combes, writing and plaieng ta­bles, handles for tooles and instrumentes, pipes, boxes, tops, bowles and such like, for which purpose it is fitter, than to be mini­stred any way in medicine.

I once knew a foolish cockbrained Priest, which ministred to a certaine yoong man the ashes of Boxe, being (forsooth) hallowed on Palmesunday, according to the superstiti­ous order & doctrine of the Romish church, which ashes he mingled with their vnholie holie water, vsing to the same a kinde of fan­tasticall, or rather fanaticall, doltish and ridi­culous Exorcisme. Which woorthy worship­full medicine (as he persuaded the standers by) had vertue to driue away any Ague, & to kill the worms. Well, it so fel out, that the A­gue (indeed) was driuē away; but God know­eth, with the death of the poore yoong man. And no maruell. For, the leaues of Boxe be deletorious, poisonous, deadlie, and to the bodie of man very noisome, dangerous and pestilent: as the strong and lothsome smell, and the fulsome bitter taste therof, doth eui­dently bewray and discouer.

And nowe to continue my former argu­ment; namely, to shew some Similitudes ta­ken from hence by the Prophets, which they aptly and fitly haue inserted into their Ser­mons [Page 208] and sentences. First, seeing this [...] is of such an horny or ironlike hardnes, that whatsoeuer is engrauen into it, will not easi­ly be blotted out and taken away, the Lorde commanded Isaiah to amplifie and exagge­rate the heinousnes of the Iewes sinnes, who trusted to the aide and protection of the Aegyptians: and to notifie vnto them all, how beastly and shamefully they had forsa­ken and departed from their good and gra­cious God, and sought helpe else where than of him. And by the way he giueth vnto him this straite charge, that he shoulde so surely describe and write out their offences, and so firmely set downe the same in noting tables and lasting monuments, that they might ne­uer be forgotten.

For as one greatly prouoked and through­ly angred for their abhominable trecherie and shamefull reuolt, he saith thus: Now ther­fore Isai. 30, 8. go thy way, and write this prophecy before them vpon Boxe, or in a hard and Boxie table, that it may finally remaine, & be kept still for euer. As though he shoulde say, looke that thou so diligentlie from point to point set downe this their hei­nous offence, that it may neuer be scraped out or forgotten, by processe of any time or length of any yeeres: but that it may re­maine as an euerlasting memoriall of their wickednes, and alwaies be set before their eies for a signe of infidelitie to them, and a warning or example to others, least they al­so [Page 209] run into the same mischeefe and impiety.

Ieremiah also vseth the like metaphor, and proclaimeth aloud, saieng: that the sinne of Iu­dah Iere. 17, 1. is written with a pen of iron, and with the point of a Diamond, and grauen vpon the table of their hart, and vpon the hornes of their altars, at the which they daily stande, and on which both they and their children do sacrifice. He nameth an iron pen, and the point of a Diamond, for that nothing is harder, and therefore he requi­reth their sin to be written with such tooles, bicause they shoulde not lightly fade away, but continue for euer. And the hornes of the altars be specified, as the first entry of the temple, that whensoeuer they did any sacri­fice, they might haue in fresh memory be­fore their eies, the lewdnes of their fact and disobedience.

So saith Dauid: My sinne is euer before mee: Psal. 51, 3. that is, presenteth it selfe continually to mine eies, and lieth as a burden vppon my conscience, so that I haue no way to disbur­den my selfe of these inward garboiles and torments of minde, but onely by the meere mercy of my gracious God, to be extended and shewed vnto me a most vile (yet hartily sorowfull and truly repentant) sinner.

Iob also being greeuously plunged in mi­series, and (as it were) ouerwhelmed with the waues and surges of calamitie, yet hoping in the ende to be deliuered, breaketh out in­to tearms of vehemencie, and taking a Simi­tude [Page 210] from the like things as afore, wisheth that his words might remaine for euer, and be knowne to all ages. For that he was vn­doubtedly persuaded, that in the ende God would remember his misery, and make an ende of his affliction. Oh (saith he) that my Iob. 19, 23. words were now written! oh that they were written euen in a Booke! and grauen with an iron penne [...] leade, or in stone to continue for euer! That they might alwaies remaine, and be still seene, read and thought vpon of all men. For I am sure that my Redeemer liueth, and that I shall rise out of the earth in the last day, and shall be couered againe with my skin, and shall see God in my flesh: whom I my selfe shall see, and my eies shall beholde, and none other for me; this my hope is laide vp in my bosome.

By which wordes beside the proouing of the true resurrection of the body, (which as it is already fulfilled in Christ our head, so also shall it be in vs his members) he testi­fieth in the hearing of his friendes (which were vnto him more greefe than comfort) and so woulde he all others to know, that he shoulde one day be rid out of all those his troubles and aduersities.

For, albeit God had laide great afflicti­on and trouble vppon him, and had almost brought him to nothing: yet rested he fullie assured and vndoubtedly persuaded, that the same God, in his good time would take away the same againe from him, and rayse [Page 211] him vp out of that filthy and loathsome dunghill wherein he was bemoyled; vnto his old estate and former dignitie: so that of an heauy and mournfull beginning, should en­sue a ioyfull and merry ende, with fruitefull supply of children, and plentifull encrease of worldly wealth. Which thing prooueth the Iob. 42, 12. Booke of Iob not to be a deuised historie, but a true matter, and such as ought not in any sort to be discredited: so that in the same, as by a true history, done and suffred according to the tenor of the text and letter, we haue set downe vnto vs, a paterne of patience and sufferance of all aduersities, as both the Apo­stle Iam. 5, 11. Ezec. 14, 14 Iames witnesseth, and before him the prophet Ezechiell.

WHen as the Spouse (vn­der which name is sig­nified the Church, and the soul of euery god­ly christian, being en­graffed and married vnto Christ) sought all manner of delightfull smels, and pleasant odours issuing from the best and fairest fruits, therby to recreate and [Page 212] please hir Bridegroome, She went down into the garden of Nuts, to looke about, and see the fruites of Cant. 6, 10. the valley, and to looke if the vine budded, or if the pomegranates flourished. Vnder which meta­phor is shadowed and ment the whole troupe of vertues.

But it is not the hasell or filberd Nut, that is heere ment, but the Walnut, which is an high and great tree, ful of many armes, bran­ches and boughs, hauing leaues large, broad and long, and of a strong sent or smell; the fruit is fenced and couered on the vttermost part with a green huske or tender shel, vnder which there is another hard shell of a wood­dish substance, containing within it the ker­nell, quartered and deuided as it were into foure parts, with a soft tender pill, filme or skin growing betweene them.

This Nut is tearmed Basilica, that is royal, for that it was translated and brought by kings out of Persia into Europe: but com­monly it is called Iuglans, as though a man should say Iouis glans, for that Iupiter is saide to be the first that shewed the vse therof vnto men.

They are better to be eaten and with lesse danger to health, when they be new, greene and moist, than when they be dry and par­ched. For being long kept, they grow hore and vinewed, cause headach, and are hurtfull both to the stomacke, and to them that are trobled with the cough & shortnes of breth.

[Page 213] With the greene shel of this Nut, there is vsed to be made a speciall medicine against al tumors and vlcers, arising in the mouth and throte, and the almonds or kernels vn­der the toong. They vse also to condite and preserue these nuts when they be greene, and afore the shels waxe hard, in honie and sugar: by which way they may a long while bee kept: and the same so vsed, be not onely pleasant, but very good also to strengthen the stomacke; and are vsed to be serued in at the end of meales, for a iunket or banket­ting dish, as Sucket, and other daintie con­ceits likewise are.

There is also to be distilled out of these Nuts while they be greene and tender shel­led, an excellent Water of great effect and soueraigne vertue against the plague, vlcers of the iawes and palate, wheales, scabs, spots, pimples and freckles. For the which purpose the Water that droppeth out of the new pruned spraie of the Vine in the Spring tide, is of like effect and efficacie: whereof I doe not remember, that any of the Ancients haue made any mention at all.

But forasmuch as the Walnut is outward­ly hard rinded, and woodden shelled, contai­ning inwardly a pleasant and sauourie ker­nell; the life of a Christian man or woman, and the state also of the Church may right fitly be thereunto resembled.

For, in this world we see faire with fowle; [Page 214] hard with soft; rough with smooth; bitter with mild; sweete with sower; mirth with sorrow; and comfort with chastisement, in­terchangeably mingled and interlarded.

It is painfull now and then, and hard to breake or cracke this Nut; insomuch that many times the teeth thereby be much in­dangered. Whereunto alludeth that saieng of Plautus: He that desireth the kernell, must not In Gurgul. refuse to cracke the Nut. Thereby signifieng, that whosoeuer woulde gladly enioy the sweete, must partake and taste of the sower: and that whosoeuer desireth to attain com­moditie, or releasement of troubles, must not thinke scorne to take paines, and endure trauell.

THe differences and kindes of Apples and Fruites be innu­merable; insomuch that the age wherein we now liue farre surpasseth the times afore. For the generall delight that men take in graffing and planting, increaseth dai­ly the number of sorts and kinds.

Among the which, there be some that as they waxe soone ripe, but so againe waxe [Page 215] they soone rotten, as all Spring and Sommer Hastings. fruits doe.

But the Winter and Autumne fruit will Winter fruit. last long, and continue sound till farre in the Winter, yea till the next Spring or longer.

Of these some be sweet, some sower, some sharpe, some winish, some watrish, and some of a mixt or diuers relish: with the which for their gallant forme, colour, quantitie, pro­portion and taste (as also with peares, which be likewise of sundrie sorts) mans eie, palate and nose be woonderfully delighted: inso­much that he is thereupon brought into the memorie and admiration of Gods bounti­full liberalitie; who hath so largely, and with such varietie heaped his blessings and bene­fits vpon vs.

And although all the differences heereof (by reason of the sundrie sorts of them) are vnpossible to be reckoned vp, neither skil­leth it greatly for this our purpose, to stande vpon any such precise recitall thereof: yet may this by the way be noted, that those fruits which be reckoned among Apples, be of round proportion and making, whereas Peares, for the most part, be longwise, and turbinated; that is to say, narrow and sharpe at the one end, and broade (like a top) at the other.

Omitting therfore Quinees, Medlars, Ci­trons, Orenges, Peaches, Wardens, Pome­granates, Abrecocks, and such like, let it suf­fice [Page 216] to admonish thus much by the way, that God hath graciously and frankly bestowed these delicate fruits vpon man, partly for his nourishment, and partly for preseruation of his health. And that the same God, doth somtime for mans ingratitude, take away againe these his gifts from him.

In the Prophet Amos there is alledged a notable and elegant Metaphore, taken from Sommer fruite that are rathe ripe, which for their prematuritie and soone ripe­nes, are greatly desired of many; howbeit, they will not long last, but quickly rot and putrifie, The Lord (saith he) shewed me a basket Amos. 8, 1. of Sommer fruite, and said, What seest thou, Amos [...] and I saide, a basket of sommer fruit. Then said the Lorde vnto me: The ende is come vpon my people.

By this metaphor of rath ripe fruit or som­mer apples, which will not long continue without rotting, he sheweth that destruction is neere at hand, and euen ready to fall vpon the heads of the people, and that their cor­ruption and spoile standeth euen at the doores, readie to consume them, as rotten­nes doth ripe sommer apples: which being any whit long kept doe putrifie, as plums, damsons, cherries, peaches, cornels, &c. that will not last till winter.

So that the sense and meaning of this his Similitude is, that their iniquitie is ripe, and that for the same they are foorthwith to be consumed, spoyled, and destroyed.

[Page 217] The like saieng is there in the Reuelation, where vtter destruction is threatned and de­nounced to the whoore of Babilon, and that all hir delites, wanton deuises, honour and magnificence shall be taken away from hir. The apples (saith he) that thy soule lusted after, Reue. 18, 14 are departed from thee; and all things which were fat and excellent are departed from thee, and thou shalt finde them no more. Signifieng therby that all those daintie conceits, stately pomps, and sumptuous banketring dishes, wherewith at full she vsed to solace hir selfe (among the which were dainty and delicate fruits, as Ap­ples, Plums, Peaches, and such other like) should be quite taken away from hir.

MAnie and sundrie bee the sorts of plants and trees, whereof the ho­lie Scripture maketh mention: the which, exactly to reckon vp, were an infinit wolke. The indifferent and gentle Reader there­fore shall take it well in woorth, although I haue not precisely set downe ech particular.

[Page 218] Now, forsomuch as the holy Prophetes for the beautifieng and garnishing of their Sermons, haue inserted into their writings sundry plants and trees, not onely of such as growe and are planted in gardens, but of o­thers also that be wilde, which for the more part are higher and taller than those that grow in the gardens, I wil (by the way) touch and set downe some of them.

Men well enough know the Beech, [...]me, Oke, Quickbeame, Maple, Corke, (whose rinde or barke is vsed in sandals, slippers, and shooes for warmth and drinesse) and other mast trees, which in the old time (before the inuention of tillage and the vse of corne) mi­nistred competent foode and nourishment. Whereupon afterward grew a prouerbe; It is a meere folly, when we haue Corne, still to eate Acorns.

By these trees, the prophets doe signifie stout, hautie, mightie, loftie and proud per­sons, which do oppresse and ouercrowe the poore and needy: and yet (notwithstanding all their stately and big lookes) the Lord can and will quickly confound, and with a trice Isai. 1, 29. and 2, 13. and 44, 14. Psal. 144, 5. Psal. 29, 5. bring them downe. For; He toucheth the moun­taines, and they smoke. Yea, The Lord breaketh the high Cedars, and bringeth them to nothing.

So also the Lorde by his Prophet Amos saith: I haue destroied the Amorite before thee, Amos. 2, 9. whose height was like the height of the Cedars, and whose strength was as the Okes. Wherby he mea­neth [Page 219] and signifieth, pride, loftines, arrogan­cie and contempt of God.

Likewise the prophet Zacharie daunteth the stately lookes and proud minds of the lofty, prouoking them in respect of their forlorne estate, to howling, weeping, and lamentati­on; Howle yee, O Okes of Basan (saith he) for the Zach. 11, 2. mightie strong wood is cut downe: that is, al their strength, power and might wherein they trusted, is taken from them: the which their loftie saile, and big bragging might, he there very aptly resembleth and compareth vnto Okes.

For as the Oke is a very harde tree, inso­much that some of them can vnneth be cleft asunder with wedges, nor cut with axe or sawe, euen so they being aduaunced to great honors, and dignities, shrowded with mul­titudes of clientes attending vppon them, and wallowing in wealth at their owne de­sire, seemed to bee placed in such safetie, that they shoulde neuer miscarrie, but conti­nue in their iollitie, as surely and as strongly as Okes. But against the power and might of God, nothing is able to stande.

THe Rose among all Nations and in al countries, is accoun­ted a most gallant, beautifull, and sweete smelling flower, comfortable both for the braine and also the hart. Be­ing inwardly receiued it easeth the paines & greefes of such members as be affected, and comforteth also, by reason of the astringent qualitie which is in it.

The iuice, decoction or infusion thereof is reckoned among the kindes of gentle and soft medicines: for it mildly looseth and o­peneth the bellie, purgeth downward yel­low Choler, openeth the obstructions of the liuer, strengthening and cleansing the same. For which purpose serueth that noble Elec­tuarie or solutiue Sirupe thereof, called Rho­dopharmacum, which without any danger ma­keth the bellie soluble, and purgeth all such cholerike excrements, as ingender the Ter­tian Ague.

There be of this amiable flower sundrie sorts. The most common and best knowen be the white Roses: next, the Red, and the Purple Roses, which be as it were of a mixt [Page 221] colour betweene white and red. Then the Milesian Rose, yeelding a most soote smell, and gallant deepe red colour. There be also Roses of Prouince, Carnations, Rose campi­ons, Muske Roses, Damaske Roses, and Ca­neel Roses, which yeeld foorth an excellent smell, the small white leaued Rose called E­glantine, Hep or Brierbush, whose leaues be small and sweete smelling, which is a proper­tie that the prickly leaues haue, otherwise than the common Roses, whose leaues yeeld not foorth any such sweete smell.

Now, for that nothing sooner fadeth away and withereth than doth the Rose, therfore is the fraile, brittle, transitorie, and momen­tanie life of man, with all the gay glorie, pompe, pride & magnificence therof, which quickly passeth away, very aptly thereunto resembled.

And the Scripture noteth some, that nice­ly dandle themselues, and wantonly take their delite in sweete and fragrant odours. As where they daintily and lasciuiously con­ferre togither, alledging that when they bee gone out of this world, all is gone, and that nothing of a man remaineth after death. Go Wisd. 2, 1. to (say they) our life is short and tedious, passing a­way as a shadow, and after our end there is no re­turning: Come on therefore, let vs enioy the plea­sures that are present, and let vs cheerefully vse the creatures as in youth. Let vs fil our selues with cost­lie wine and ointments, and let not the flower of [Page 222] [...]th passe by vs. That is, let vs not suffe [...] pleasan [...]est time of our age, which is [...] youth, to passe away in carking and caring but let vs liue all vpon the hoigh, and b [...] merrie. Let vs crowne our selues with Rose [...] before they be withered. Let there be no faire [...] ­dow, but our lust go through it: let vs leaue s [...] tokens in euerie place of our wantonnesse, let [...] one of vs be partakers of our voluptuousnes: for th [...] is our portion, and this is our lot. These things (saith the Wise man) doe they imagine, and go astr [...] for their owne wickednes hath blinded them, [...] doe they vnderstand the mysteries of God. He ther­fore reprooueth their vanities, and mistaking of matters, for that they nothing at all re­spect the vse of the thing, but go on still and dandle themselues in their dissolute life, and riotous prodigalitie, neuer regarding the Creator and Workmaister.

In Ecclesiasticus, puritie, vertue and inte­gritie is resembled vnto Roses, and other fragrant and odoriferous Plants. Where the Wisedome of God the father eternall, in commendation of it selfe saith: I am set vp [...] Eccl. 24, 15. high like a Cedar in Libanus, and as a Cypers tree vpon the mountaines of Hermon: I am exalted [...] a Palme tree in Cades, and as a Rose plant in [...]ri­cho. For in these places grew the best sorts of these aboue rehearsed.

Againe, where he exhorteth all men to imbrace and seeke Wisedome, he saith: Har [...] Eccl. 39, 13. vnto me ye holie children, and bring foorth fruit, [...] [Page 223] the Rose that is planted by the brookes of the field. Giue ye a sweete smell as incense, and bring foorth flowers as the Lillie.

And after, entring into the commendati­on of Simeon the high Priest, he exceedingly amplifieth his praises by comparisons taken from naturall things: saieng, That he was as Eccle. 50, 6. the morning Starre in the middest of a cloud, and as the Moone when it is full: as the flower of the Roses in the Spring of the yeere, and as Lillies by the springs of waters, &c.

Consider heereby (gentle Reader) what shifts he shall be put vnto, and how rawe he must needes be in the explanation of Meta­phors, Resemblances and Comparisons, that is ignorant of the nature of herbs & plants, from whence these Similitudes be taken, for the inlightening and garnishing of Senten­ces.

But, for that I call now to remembrance, a saieng of Horace the Poet, where he saith:

I will heere therefore adde a common coun­trey custome, that is vsed to be done with the Rose: whereby by interlacing things of pleasance and disport, with matters of graui­tie and seriousnes, the Reader shall thinke himselfe the lesse accloied.

In some Countries there is a custome v­sed, [Page 224] when pleasaunt and merry companions doe friendly meete togither to make good cheere, that as soone as their feast or b [...] is ended, they giue faithfull promise mutual­ly one to another, that whatsoeuer hath been merrily spoken by any in that assembly, should be wrapped vp in silence, and not to bee caried out of the doores. For the assu­rance and performance whereof, the tearme which they vse, is, that all things there saide must be taken, as spoken, Vnder the Rose.

Wherevpon, they vse in their parlours and dining roumes to hang Roses ouer their ta­bles, to put the companie in memorie of se­crecie, and not rashly or vndiscretly to clat­ter and blab out what they heare. Likewise, if they chaunce to shew any trickes of wan­ton, vnshamefast, immodest or vnreuerent behauiour either by word or deed, they pro­testing that all was spoken, Vnder the Rose, do giue a straite charge, and passe a couenant of silence and secrecy with the hearers, that the same shall not be blowne abroad, nor tatled in the streetes among any others.

To this effect also is that old beaten pro­uerb; I hate that guest or companion that re [...] br [...]th what is spoken at the table. Which ancient sentence is appliable vnto such as hauing kept company with pleasant mates, whe [...] some fanciful words haue escaped vnawares, or by the way of merriment, do cal the same into fresh memory the next day after, and [Page 225] make (as it were) publike proclamatiō ther­of: whereas all such escapes and rashly vtte­red tearmes at bankets, ought to be forgot­ten, and to be written in the Wine.

So also the Lacedemonians, by an olde sta­tute lawe left vnto them by Lycurgus, had written in the entry or porch of their houses this sentence; Out at the doore let no tale be ca­ried. Nowe from whence this custome first grew, of hanging Roses, and strawing them in parlours and dining chambers, as a sim­bole or token of secrecie and silence of all words there passed and spoken, these verses plainely and liuely display:

And this is to be vnderstood, that the Myr­tle and the Rose be plants, which antiquitie dedicated to Venus: for that, at brideales the houses and chambers were woont to bee strawed with these odoriferous and sweete herbes: to signifie, that in wedlocke all pen­siue sullennes, and lowring cheer, all wrang­ling strife, iarring variance and discorde ought to be vtterly excluded and abando­ned, and that in place thereof, al mirth, plea­ [...]antnes, [Page 226] cheerefulnes, mildnes, quietnes and loue should be maintained, and that in mat­ters passing betweene the husband and the wife, all secrecie should be vsed.

And this is the reason, why Cupide, the son of Venus is saide of Poets to haue dedicated the Rose vnto Harpocrates the God of si­lence, (who is painted and purtraited hold­ing his finger vppon his mouth) and that therefore the Rose serued as a signe of si­lence and token of secrecie, to such persons as be tatling talecariers. And as Harpocrates was inuested with the title of the God of si­lence, among the Greekes; so was Angerona assigned ladie and goddesse of the same, a­mong the old Romaines.

VNDER the name of Cockle and Darnell is comprehended all vi­cious, noisom and vn­profitable graine, en­combring & hindring good Corne; which, being heerby choaked and despoiled of con­uenient moisture, either prospereth not as it [Page 227] should, or else is vtterly killed and commeth to no proofe at all.

Darnell therefore, Cockle, and Drawke, being noisome enimies vnto good corne, specially vnto wheate, are reckoned among the cheefe weedes, and baggage that requi­reth to be plucked vp. It groweth among o­ther corne, and hath a narrowe small leafe, and many small eares growing vppon the sides at the top of the strawe, in the which small eares the seede is contained, the floure somewhat enclining to a darke purple, like wall barley, or red Ray called Phaenix, wherof Dioscorides speaketh. With this may be ioy­ned another kinde of weede called Githago, Nigelweede or fielde Nigella, hauing long narrow leaues like vnto a Leeke, a long slen­der hairy stalke or stem, a browne purple flowre inclining towards red, and his seede (being blacke, rounde, and vnpleasant in taste) enclosed within certaine rounde bol­leins or cuppes, like Poppie, and the meale thereof white. Theophrastus saith, that Dar­nell and Cockle commeth of the seedes of wheate and barley, being corrupted, drow­ned and accloied with ouermuch wet and raine.

The seede thereof being grounde with o­ther corne, and baked into breade, causeth headach, and dimnes of sight, by reason of the vaporous humours which it sendeth vp into the braine: whereupon such persons as [Page 228] haue dazeling eies and dim sight, are saide by a common prouerbe, Lolio victitare, to liue Plaut. in Mil. by Darnell.

But bicause vnder these names of Darnell and Cockle are generally vnderstoode (not themselues onely) but also all harmefull en­cumbrances, lets, hurtes and annoiances, which doe any way hinder the growth of corne; therefore are all manner of weedes whatsoeuer, comprehended and contained vnder the same. Virgil approouing the same where he saith:

Ouid also mentioning these foresaide annoy­ances, Lib. 1. fast. willeth diligent care and husbandrie to be vsed for the extirping, weeding and ba­nishing of them, out of arable groundes and [Page 229] fieldes emploied to tillage.

In respect of the nature and qualitie of these noisome weedes, which choake vp the good corne, and spoile fruitfull fieldes, our Sauiour Christ taketh occasion thereby to signifie and paint out aswell dangerous, hurtfull, pernicious, corrupt and vnsincere doctrine, as also the wicked authors and set­ters foorth of the same; who through the instigation of sathan with their pestilent glo­ses and suttle expositions, infect and poyson the mindes and consciences of men, and corrupt the pure word of the Gospel, by ob­truding of falsehoode in steed of truth, and doting dreames in place of sindere doctrine; lewdly prophaning the sound word of God, and infecting the foode whereon our soules should feede.

Which perillous and wicked persons al­though the Lord willeth charitably for some while to be tolerated and borne with all, in hope of amendement and repentance after due admonition; yet doth he not forbid (as Chrysostome saith) but that the conuenticles Cap. 13. in Matth. of heretikes shoulde, and ought, to bee put downe, their mouthes stopped, and their impudencie of speech inhibited. To the same end and purpose also tendeth that sen­tence of the apostle Paule vnto Titus: A man that is an heretike, that is, one that wilfully and maliciously maintaineth false doctrine, and erronious opinions; After once or twice Tit. 3. 10. [Page 230] admonition, auoide; knowing that he which is such an one, is peruerted and sinneth, being damned of his owne selfe; bicause hee wilfully perisheth through his owne folly and fault, in that he being admonished per [...]isteth still in his ob­stinacie and error.

And although Christ would not that the Tares and Cockle should be plucked vp, yet for due punishment doth he subiect and te­ferre to the authoritie of the magistrate, all those that be factious disturbers of the peace and tranquillitie, both of the Church and Rom. 13. 1. Common wealth.

ROsemarie, called [...] ­notis, (for that it yeel­deth foorth a soote smell, like to Frankin­cense) was vsed of the Iewes, as Hysope in their ceremoniall pu­rifications, Sacrifices, and sprinklings. It is commonly growing in euery garden, hauing a wooddish stemme, with many small [...] ches and slender boughes of the like hard and wooddie substance, bearing great store of small, long and thick set leaues, white [...] [Page 231] the side next the ground, and greene aboue. The flowers whitish, & mixt with a litle blew, of a strong and pleasant smell, and full of a certaine oilie iuice, so that being distilled, the oile wil appeere swimming on the top of the water. And this same is a soueraigne helpe, Water of Rosemary. and of great effect for them that haue the Palsie and Apoplexie, annointing therewith the nucha or nape of their necke.

The smel of this Plant greatly comforteth the braine, memorie and inward senses, re­fresheth all the vitall powers, is of excellent vertue in curing the Iaundice: and not a lit­tle Iaunders. recreateth and cheereth both the hart and mind of man.

It is good also against the falling sicknes; Falling sick­nes. the sauour or smell thereof preserueth from the plague, and is a verie excellent perfume to burne in houses, to driue away infectious and contagious smels.

There is made also of the flowers thereof, a noble medicine or Conserue, which hath very great vertue to comfort this braine, be­ing pestered or surcharged with superfluitie of humors: it woonderfully restoreth [...] morie being decaied, and is of no lesse effica­cie to keepe a man or woman from the [...]al­ling sicknes, Apoplexie, Palsie, Crampe, da­zeling eies and dim sight.

And as the Iewes offered the sweete per­fume of Incense, and in their rites and cere­monies vsed this Herbe: so let vs Christians [Page 232] (now in the time of the Gospell, wherein all such shadows are vanished) offer vp our pure and feruent praiers vnto God, through an assured faith in his Christ, which seruice and sacrifice is far more acceptable to him, than all materiall Incense, Suffiments or Perfumes in the world.

And yet is there nothing to the contrary, but that we may adorne and straw our chur­ches, with sweete smels and comfortable greene herbs for the comforting of our sen­ses, so that all maner of superstition therein be vtterly and flatly secluded, and no mite of any holines therein reposed.

For these and such like indifferent and A­diaphorall things, ought none otherwise to be vsed, than for decencie, and tollerable de­lectation to recreate the spirits of the people withall.

So did Christ accept and gratiously re­ceiue the gratefull harts of the willing Chil­dren, & loiall people, which with such cheer­full Matt. 21. 8. acclamations, testified their ioy for his comming, and by strawing the boughes of Palmes, and branches of other trees in the way, made apparant their inward affections and the vnfained loue which they bare to­wards Ioh. 12. 13. him.

THe Almond tree hath a great, strong & high bodie: otherwise not much vnlike to the Peach tree, sauing that his leaues bee bigger, and his flower white. The fruit of the Peach is round, pulpie, succulent, sauourie, well re­lished, winish-tasted, carrieng a foft mossie downe on the vtter side of the pill or rinde, and within a hard rugged nut: but the Al­mond nut is smoother, and nothing so rug­ged and hoalie as is the Peach.

The rinde or shell of the Almond is not at all to be eaten, but is couered ouer with a small thinne filme or skin, and hath within it the kernell, which is sometime bitter, and sometime sweete. The bitter, being eaten fa­sting, Bitter Al­monds. keepe a man or woman from being easily droonken, through the heate and drie nature which is in them. Whereby they dis­patch the moistnes and fumes of wine, and stoppe the same from striking vp into the [Page 234] braine. And by reason of their bitternesse, & also for that they be of a cutting and extenu­ating qualitie, they do open the obstructions of all the inward parts; that is to say, they clense the liuer, milt and kidneies from all corrupt and grosse humours: they prouoke vrine, and be excellent good against the gra­uell and stone, as the Peach kernels also be. They be likewise abstersiue, and cleanse the face and vtter skinne from all spots, pimples and lentils.

And for that, all hote and drie things be mortiferous and deadly to Foxes, it com­meth to passe, that if they vse to eate bitter Almonds, they presently thereof die, vnlesse they by and by lap some water, and there­with alay and qualifie the bitternesse therof, which wasteth vp and consumeth their vitall iuice.

Sweete Almonds (such as the Patriarke Iacob furnished his sons withall, when in the Gen. 43, 11. Sweete Al­monds. time of dearth, he sent them for corn into E­gypt) do nourish the bodie, mollifie the bel­lie, clense the breast, prouoke sleepe, by sen­ding vp to the braine pleasant, gentle and so­poriferous vapors: and also for them that be wasted they are restoratiue.

The Gumme which sweateth out of the Almond tree, through the clefts of the barke Gumme of Almonds. or rind in the Sommer season, helpeth them that haue the flixe, or that spet blood.

From this beautifull, faire and fruitfull [Page 235] Tree, which flowreth betimes, and beareth a whitish flower, doth Solomon take a notable Metaphor in the last Chapter of his Booke intituled Ecclesiastes or the Preacher, wherein he vseth so manie darke translated terms, and so many intricate and metaphoricall Eccl. 12. speeches, that (without some familiar exposi­tion) carrie no small difficultie and obscu­ritie.

In all which Chapter, by fetching Compa­risons and Similitudes from common and well knowen things, he putteth man in me­morie of his dutie, and that he ought to re­member God, and take care for his soules health, while he is yet yoong and lustie, and not to deferre the small till age and decre­picie.

And by a most elegant Periphrasis or cir­cumlocution he sheweth, how man, being in his best flourishing time, doth by little and little decay, and (as Iob witnesseth) vanish away Iob. 14, 2. as a shadowe, or vapour: so that euerie moment he draweth neerer and neerer vnto his end, groweth daily weaker and weaker, and in short space looseth the vse of his limmes, and is depriued of the function of all his mem­bers.

For in processe of yeeres, and continuance of time (for Solomon prosecuteth and goeth through all the members of the bodie) the eies waxe dimme; the eares grow to be thick of hearing; the toong fumbleth in pronoun­ciation, [Page 236] and foltereth in speech; the nose is not so perfect in smelling; the handes shake and tremble; the legs and feete shrinke; the shoulders stowpe; the backe bendeth: and finally, ech part of the bodie by little and lit­tle is brought to decay and dissolution.

With these words therefore beginneth he his discourse, in that place: Remember thy Maker in the daies of thy youth, before the daies of affliction come, that is, before sicknes, diseases, and the discommodities of olde age catch hold on thee: wherein thou shalt say, I haue no pleasure in them. Before the Sunne, the light, the Moone, and the starres be darkened, and ere the clouds returne againe after the raine: that is, be­fore dimnesse, dazeling, dropping and blea­rednes of thine eies come vpon thee: When the keepers of the house shall tremble, that is, be­fore the hands (which be the keepers of the bodie, apparelling, feeding and defending it from inconueniences) doe shake: When the strong men shall bow themselues, that is, the legs and feete, which beare vp the bodie: and the millers or grinders shall cease, being few in number, that is, when thy teeth shall be rotten, blunt, and fallen out, so that thou canst not grinde and chaw thy meate: And they that looke out at the windowes, waxe darke: that is, the eie lids, which are as the windowes, and the eies loo­king out at those windowes. And when the doores in the streete shall be shut: to wit, the lips and mouth: and when the voice of the millers shal [Page 237] be laid downe: that is, when the passage and way, by which the meate should descend into the stomack, shall scarcely open, and be able to chaw: And when they shall wake and rise vp at the voice of the bird: that is, when they shall sleepe so little, that the crowing of a cocke, or chirping of a small bird shall awake them: and all the daughters of musicke be deafe: that is, when the eares be dul and dunch, & not able to heare or discerne the tunes of harmonie. The high ones also shall be afraide and shake in the way: that is, when they stoupe downe, as though they feared least somewhat shoulde hit them, and be afraide to climbe, for feare of falling. Before the Almond tree should blossome, that is, before thou be gray headed: for by the Almonde tree is ment the head, and by the blossoms the gray haires: And the Grase­hoppers sticke vp: to wit, the shoulders: for as the legs of the Grashoppers sticke vp and appeere aboue the bodie, so do the shoulders in leane and aged persons; And the Capers shall be wasted, that is, when lust and concupi­scence shall be ended, and appetite to meate taken away. Before the siluer coarde be lengthe­ned, and the golden caule do shrinke: that is, be­fore the sinewes, which be white like siluer, and which stretch out in length at the time of death: and before the thin skinne which encloseth the braine, and is yellow like gold, do decay. Before the Pitcher be broken at the Well, and the wheele broken at the cesterne: that [Page 238] is, before the veines and arteries, (by which be conueied from the fountaine or well be­ing the hart, all the vitall spirits into ech part of the body) be perished: and before the ly­uer waxe faint and vnable to digest the meat in the stomacke. And dust shall be turned to the earth, from whence it came, and the spirite shall re­turne to God, who gaue it, that is, the body, con­sisting of flesh and bones shall die and rot in the earth: but the soule shall incontinently go either to ioy or torment.

By these speeches being partly allegorical, and partly metaphoricall, Solomon awaketh and stirreth vp the drowsie mindes of men, being carelesse of their saluation, to remem­ber their Lord and Creator: and not to defer their repentance till they arriue to old age, but to do it euen in their best prime and flo­rishing youth. Hee vehemently and pithilie therefore calleth vpon them, to begin this their godly exercise, from their first and ten­der age, before olde age draw on, and euill daies, full of greefes, troubles and afflictions, come vpon them.

For, when a man is stricken in great yeers, the delights of this life be loathsome and vnpleasant vnto him, pleasures, dauncings, singing, laughing, pastime, iesting, merrie conceites and daliance be gone: yea all de­licate dishes, curious bankets, daintie iun­kets, and costly viandes be loathed; finallie, all former iollities, disports and recreations [Page 239] of lustie youth, be vtterly forsaken and aban­doned. This occasion therefore taketh Solo­mon, to stir them vp out of their natural slug­gishnes, and ordinary forgetfulnes, wishing all men not to forslow and let slip oportuni­tie being offered: for that, in decrepite and stowping age, not onely the body, but the minde also is empaired; and reason, memo­rie, vnderstanding, with all the inward facul­ties ouer clowded.

For then do the eies dazle, become dim sighted, and bleared, so that they can scarce­ly discerne Sunne and Moone. Then bee the hands (whose agilitie & ministerie we neces­sarily vse in exploiting our busines) become trembling, shaking, vnable and vnfit for any handy labors. Then do stitches and coughes growe vppon vs, and shortnes of breath en­ [...]mber vs. Then do the legs and feet (which as bases and maine pillers vnderprop and beare vp the waight of the whole body) shrinke and double vnder vs, that we be not able to go without the stay of ā staffe. Then are the teeth (which grinde, breake, and by helpe of the iawes, champe, minse, bruise and shred our meat and nourishment) either blunted and dulled, or else loosed and fallen out.

Then doth sight faile, and the eies (which looke out of their holes (as it were) out at two windowes) become pooreblinde, and through weakenes of the muscles and lids, [Page 240] do see verie little, and as it were through a cloude, scarcely able to discerne, who they meet in the street. Then is the throat scarce­ly and with much ado able to swallow down any foode, by reason of the drines that is in the meate pipe, whereby the nourishment can not conueniently be sent and conueied into the stomacke. Then is sleepe very little and short, by reason of the drines of the braine: insomuch that a man or woman in that age, is easily awaked, euen with the chir­ping of a birde. Then is the voice squekish and whining, through drines, exasperating the vocal Arterie, and is vtterly vnfit to sing. Then is he ready to startle and feare, at euery wagging of a leafe, fearing as it were, least some thing shoulde fall on him, insomuch that many times walking alone in the streetes, he looketh backe for feare of dan­ger.

Then doth the Almond tree flourish, that is, the head is then hoary and white, and may a great way of, be perceiued & espied, euen as the Almond tree beareth white flowers and blossomes in the top, which may be seene and discerned a great way of. Then will the voice be small, childish, weake, buzzing and vnperfect. Then will euery light thing seeme heauy, insomuch that the smallest burthen will be enough to loade and surcharge him. Then will appetite to meate, (which com­monly is irrited and prouoked with capers) [Page 241] be taken away, and al lust, desire, and concu­piscence of carnall things, quite abolished.

These and other discommodities doth Solomon reck on vp, and shew to be naturally incident vnto man, when he is once old and laden with yeeres. And therfore laieng them downe before all mens eies and considerati­ons, hee willeth them to call themselues home, to reine and qualifie their affections, and in their greene and fresh yeeres to think vpon God, and according to his worde to direct their liues, manners, and behauiours; Before the siluer coarde be lengthened, whereby he signifieth the sinewes and the marrow of the backe bone, which being deriued from the substance of the braine, and of a bright siluer colour (as it is also to be perceiued and seene in brute Beastes) beginneth & is stret­ched from the hinder part of the head by 34. Spondyles of the backe, vnto the funde­ment. This (backbone, whereunto are tied the ribs) is resembled to the keele of a ship; whereinto are peeced the rest of the maine timber. And as the strongest plankes of the whole ship are fastened vnto the keele, so doth the strength of mans bodie consist in the pith and marrow of his backe bone: so that (as Solomon aptly heere saith) if this sil­uer lace or coarde be wasted, despoiled, bro­ken or dissolued, it is an euident token and certaine signe of death not far off.

Going forward in this his figuratiue kind [Page 242] of speech, he further saith; Before the golden caule shrinke or bee broken, meaning therby the Hart, which is the fountaine and vel­spring of life, and from whom the arteries (as the veines from the liuer) are issued: the which do conuey the vital spirits and blood, and cherish, comfort, moisten and releeue ech of the members.

By The Pitcher broken at the Well, may be vnderstoode the reines, bladder, and condu­ites of vrine, which in old men commonly be so much decaied, that they doe weakely and slenderly execute their appointed functions, whereby also death is hastened.

It followeth, and, Before the wheele be bro­ken at the cesterne, meaning thereby the Head, which in men drawing neere to death, incli­neth and falleth downe vpon the shoulders. For the head is round, turning and moouing ech way, like a rowling wheele, nowe on the right side, now on the left, now vpward, now downeward: from whom the animall spirits taking their beginning, are diffused and di­stributed through the whole body, and giue both motion and sense to the sinewes. The head thereof (I say) first of all commonly drowpeth, shrinketh and hangeth downe, (as may appeere by the eies, which first of all others die, or at least shew plaine tokens of imminent death) carrieng with it for com­panie all the members to apparant ruine: and ouerthroweth the state of the whole bo­die, [Page 243] euen as a charriot, wagonne, or cart, cannot but fall, when the Axletree is bro­ken. This to bee Solomons meaning, the wordes following plainely shewe. For then (saith he) Shall dust turne againe to the earth from whence it was taken, and the spirite returne to God that gaue it.

But to returne to the Almond tree. The Patriarch Iacob (who afterward, of wrestling Gen. 32, 28. and preuailing with God, was called Israel) being vnkindly, vnconscionably, and chur­lishly dealt withall at the hands of his father in law Laban, vsed a maruellous policie, (not with any intent of fraude or deceit, as at the first shew, some may thinke, but vpon the warrant and appointment of almighty God so commanding it) that he might thereby re­couer his due wages and hire, which that co­uetous carle miserablie denied him. The way whereby he compassed and brought the same to passe was physicall, and in this sort Gen. 30, 37. did he it. He tooke rods of Accepit vir­gas populeas, amygdalinas, plata [...], &c vt Vulg. lat. habet Musc. Almond, popu­lar, hasel and chestnut trees, and pilled white strakes in them, and put the rods so pilled in the gutters and watering troughes when the sheepe came to drinke: that being in heat in ramming time, they might the sooner con­ceiue. For by a certaine hidden and secret force in nature, all creatures (yea women al­so) earnestly fixing their imagination at the time of conception in the formes, shapes & representations of things obiect to their [Page 244] eies and senses, imprint the same in their yoong, which they bring foorth. And so in this case of Iacob: the sheepe beholding the same speckled & pilled rods, brought foorth (by Gods appointment) speckled and partie coloured lambes, whereby Iacob had to his share, such reasonable number, as was pro­portionable and agreeable to his paines and labour sustained.

But there is in the holie Bible a notable and miraculous thing set downe, of Aarons rod, which brought foorth buds, and bare blossoms and Almonds. Whereby the Lord Num. 17, 8. gaue the stubborne and rebellious people plainly to vnderstand, whom he would haue to minister about holie things, and to exe­cute the Priests office.

For after that Corah, Dathan and Abiram, togither with other Captaines of their con­federacie, conspiring against Moses and Aa­ron, and presuming to intermeddle in cases of diuine ministration, without any com­mandement or calling of God, were swal­lowed downe quicke into the earth, that Num. 16. ver. 32. & 49. claue asunder and opened: and that of the common multitude 14700. were destroied with the plague, God commanded Moses to take twelue rods, according to the number of their princes, with euerie ones name writ­ten vpon his rod, among the which there was Aarons rod, being of the tribe of Leui. And Moses laid the rods before the Lord in the [Page 245] Tabernacle of the Testimonie. And when Moses on the next day went into the Tabernacle of the Testimonie, he found the rod of Aaron for the house of Leui, to be budded, and to beare ripe Almonds. And Moses brought foorth all the rods from be­fore the Lord vnto all the children of Israell, and they looked vpon them, and tooke euery man his rod. But Aarons rod was brought againe into the Tabernacle, to be kept for a token of the late rebellion: which mutinie and murmuring being quieted, the rude multitude might e­uer afterward, by beholding that rod, take warning, how they rebelled any more a­gainst God and his Ministers.

This historie yeeldeth a notable lesson to all persons in generall, namely, that no man vsurpe any office, or intrude himselfe into a­ny function, vnlesse he be thereunto called by God, or by the assent and appointment of such, which haue authority from the spirit of God, to deale therein. As the Apostle to the Hebrewes witnesseth, saieng: that Christ Heb. 5, 5. tooke not this honour vnto himselfe to be made the high Priest, but had the same giuen him, by his hea­uenly father, who appointed him a Priest for euer after the order of Melchisedech.

To whomsoeuer therefore this rod, that is, the cure and charge of gouerning and teaching the flocke of Christ, by the prea­ching of the Gospell, is appointed, let him cheerfully follow his vocation, and couragi­ously execute his function.

[Page 246] And as Aarons rod (being afore withered and drie) by diuine vertue became greene a­gaine, budded and brought forth good and wholesome fruit: so likewise it is meete, that such as be called to the office of the Mini­sterie in the Church of God, should shew foorth the fruits of vertue and good works in themselues, and by wholesome doctrine also instruct others vnder their charge, to do the like, and to shew foorth their sound and liuely faith by good and Christian actions.

And this did Christ earnestly require, and vehemently inculke, in his thrise asking of Peter whether he loued him, and in inioi­ning him to diligent feeding of the flocke. Furthermore, me thinkes the Almond may very aptly and conueniently serue for a Sym­bole or Cognizance of a Christian mans life: wherein (as afore hath beene said of the Walnut) be interchangeably mingled sower with sweete, rough with smooth, hard with soft, affliction with welfare, and aduerse hap with prosperous state. For by the wooddish and hard shell of the Almond, are signified ad­uersities, troubles, miseries, afflictions, dis­commodities and missehaps. Againe, by the sweete and pleasant kernell, may be meant prosperitie, comfort, ioy, delectation, release and mitigation of greeues, sorrowes and all calamities.

THe Plane is a forraine & strange tree brought out of Asia hither into Europe, for the goodlie shade that it giueth; as appeereth in Pliny, who Lib. 12. ca. 1. writeth, that it was found growing as far as Turwaine in France, which was sometime the furthest bounds and limits of the Ro­maine Empire. It spreadeth his branches and boughes very broade and wide, his rinde is thicke, and his leaues large, much like in shape to the Vine, or of that Plant, which (for the resemblance that it hath to an hand stret­ched out, & spred open) is called Palma Chri­sti; and of some Cataputia maior, the seede whereof hath a purging qualitie. But the Plane tree leaues be not altogither so bigge and large, as the leaues of this Palma Christi are, and doe hang by long reddish stemmes. The flowers be small, pale, and grow in small tuffets. The fruit or berries be round, rough, and somwhat downish or woollie.

This tree by reason of his great, large and broade branches stretching out themselues [Page 248] euery way most pleasantly, is very fit and commodious to make coole arbours & sha­dowy boothes, to sit vnder, in hot seasons. Some are of opinion that bicause the Tilia or Linden tree, serueth for the same purpose, therefore to be the same that the Plane tree is. And some thinke no lesse of the Beech, for that Virgil giueth commendation of it, for the like vse and purpose, saieng:

But (doubtlesse) they be much deceiued, si­thence in leaues there is no maner of resem­blance or affinitie betweene them and the Plane. Those trees (indeed) defend the Sun beames, and yeeld very braue and recreatiue arbours to sit vnder, as the Plane tree doth: but there is not that beauty, proportion, forme, and sise in their leaues, neither such delightsome smell and comfortable sent.

Moreouer, the Plane tree hath such vertue, that no venemous thing will come neere it, neither will any serpentes approch where it is; yea, it is so loath some and dreadfull to Nature of the Plane tree. Flitter Mice and Backs, that they dare nei­ther build their nests vnder it, neither can a­bide the shadow of it.

Holie and sacred writers therefore vse this same tree in their diuine writings and hea­uenly narrations; and take from it pithy and [Page 249] elegant Similitudes. As namely, where Wise­dome, extolling, dignifieng, aduauncing and Eccl. 24, 16. commending hir selfe, vsing for the same many proper tearmes encomiasticall, and reckoning vp sundry excellent and precious trees, prooueth thereby hir selfe to be fullie furnished and richly adourned with all ma­ner of vertues. For she confesseth hir selfe to flourish, fructifie and spread foorth hir beau­tifull branches, as the goodly Plane tree that groweth by the water side. For this tree greatly loueth moisture, and is of nature so dry, that it requireth watering: yea wee doe reade in Macrobius, how Hortensius for the Saturn. lib. 3 loue that he bare vnto this tree, did vse to bedew and water it with wine, thereby to make it continue the longer, and to shew the beautifuller.

And as the Plane spreadeth his boughes and braunches so wide, and giueth such pleasant shadowe, that Xerxes the king of Xerxes king of Persia. Persia tooke singular delight to sit vnder it, whole daies togither: so likewise Wisedome, comming out of the mouth of the most High, with heauenlie comfort protecteth, shadoweth, recreateth & defendeth all those that commit themselues vnder the shadowe thereof from all harme and danger.

And so did Dauid pray, saieng; Keepe me O Psal. 17, 8. Lord as the apple of the eie, hide [...] vnder the sha­dow of thy winges.

And likewise Ieremie; The breath of our nose­thrils, Lam. 4, 20. [Page 250] the annointed of the Lord was taken in their nets, of whom we said: Vnder his shadow we shall be preserued aliue among the Heathen: that is, vn­der his protection we shal be safe from all in­uasion, danger, and hostilitie.

Now forsomuch as in Iudea, Syria, and all along the region of Arabia felix, by reason of the fruitfull soile, & temperate aire, there doth growe great store of most pleasaunt and tall trees: the Prophets therfore taking Similitudes from such vsuall and common things, doe resemble and compare Empe­rours, Kings, Prin­ces and Po­tentates cō ­pared to Trees. kings, princes and potentates; with their maiestie, honor, magnificence, digni­tie, power, and authoritie, vnto high trees, as Cedars.

And such peeres, nobles, and honourable personages, as be not equall in dignitie with monarches and kings, nor of such power as emperours and princes, but in degree in­feriour vnto them; be not compared to the Cedar, being an high and very tall tree, but to the Firre or Plane, or other trees not alto­gither so high, beautifull and excellent.

God therefore by his Prophet Ezechiel, v­seth a most excelent metaphor, in describing the stately maiesty of Pharao, and of his pros­perous, florishing, and roiall proceedings, in­somuch that he there pronounceth no king to surmount, no, nor yet to match him: and yet that all his glorie, pompe, maiestie, and royaltie shoulde easilie and with a trice be [Page 251] brought downe, ouerthrowen, and turned topsie turuie, euen as the highest trees are hewen and cut downe with an axe.

For thus doth the Prophet begin his mat­ter: that forasmuch as that proude, hawtie and insolent king had forgotten God, and cruelly handled his people, therefore destru­ction should come vpon him, and he shoulde not be able to auoide it. The word of the Lord Ezec. 31, 1. (saith Ezechiel) came vnto me, saient: Sonne of man, speake vnto Pharao king of Aegypt, and to his people: whom art thou like vnto, ingreatnes? Be­hold, Asshur was like a Cedar in Lebanon, with faire branches, and thicke shadowing boughes, and shot vp very high, so that his top was among the thicke boughes: the waters nourished him, and the deepe exalted him on high with hir riuers, running round about his plants. His height was exalted a­boue all the trees of the field, and his boughes were multiplied, and his branches were long, bicause of the multitude of the waters, which the deepe sent out. All the foules of the heauen made their nests in his boughes, and vnder his branches did all the beasts of the forrest bring foorth their yoong, and vnder his shadow dwelt all mightie nations.

By which Metaphor, he meaneth that ma­ny nations were subiect and tributarie vnto Pharao; who in the largenesse of dominions, surmounted other Princes. And his root was neere to the plentiful waters, which did con­ueniently (yea abūdantly) moisten it. Signifi­eng that his welth & riches was increased in­finitely [Page 252] and inestimably, by reason of the great intercourse and traffike to and fro of Merchants from all quarters. The Cedars in the garden of God were no higher than he: the For trees did not match him in height, and the Plant trees were not like to his boughes. Whereby he signifieth, that no Prouince in the world was like vnto his: no, not Iudaea, wherin was pub­lished the holie Religion and true worship of God, nor any other nation whatsoeuer.

For this his surpassing beautie and in­comparable excellencie, all the trees of Eden, that were in the garden of God enuied him: that is, his neighbors bordering vpon him, and worshipping God aright, were mooued with a kinde of enuie and emulation towards him for the same. For the godly be some­times greatly greeued in conscience to see It greeueth the godlie to see the wic­ked still to flourish and prosper in their wic­kednes. the wicked still to flourish and flaunt in all welfare and prosperitie, insomuch that they are almost ready to giue ouer their hold, and to shrinke from their tackling. Which thing the Prophet Dauid witnesseth, saieng: My Psal. 73, 2. feete were almost gone; and my steps had welneere slipt: for I fretted at the foolesh, when I sawe the prosperitie of the wicked.

Ieremiah also greatly mooued with indig­nation heereat, disputeth with God about Iere. 12, 1. the same: and expostulateth in a maner with him, for that the way of sinners did so pros­per, and that the open workers of wicked­nes had good successe, and enioied welfare [Page] in all their attempts and dealings.

Vpon the same argument dwelleth the Prophet Habacuc, reasoning, and almost chi­ding with God for the same, saieng: Where­fore, Lord, dost thou looke vpon the transgressors, Hab. 1, 13. and holdest thy toong, when the wicked deuoureth the man that is more righteous thā he? As though he should say, Lord, why winkest thou at this geare; why holdest thou thy peace, at the horrible enormities and wicked dealings of blasphemous and indurate sinners?

Iob also is inwardly vexed in spirite to see the wicked so aduanced in pride, and so la­den with prosperitie, that they contemne and despise all the godly and vertuous. Wher­fore Iob. 21, 7. (saith he) doe the wicked liue, and waxe olde, and growe in wealth. Their houses are peaceable without fear, & the rod of God is not vpō them, &c. These felicities, welfares, prosperities, succes­ses and iollities of the wicked, although at the first sight they may seeme to be recko­ned as things of great happines, insomuch that the minds and consciences of the godly be therewith sometime maruellously mated and amazed, and almost readie to fall: yet the end thereof doth euidently declare, how fraile, vaine, transitorie, brittle, vncertaine, and momentanie the same pleasures of those worldlings are, when as God doth suddenly ouerturne and bring to nothing al the pomp thereof: so that no iotte, nor appeerance thereof be finally left, as the Prophet in ano­ther [Page 254] place plainely sheweth: Yet a little while (saith he) and the wicked shall not appeere: and Psal. 37, 10. thou shalt looke after his place, and he shall not be founde. And a little after; I haue seene the wic­ked strong, and spreading himselfe like a green [...] Bay tree, and he passed away, and lo he was gone, and I sought him, but he coulde not be founde. Signifieng thereby, that the wicked, roy­sting in their ruffling pride, and bragging in their high huffing state, are brought downe from their insolent hautines, and vanish a­way euen as smoke, with all their pompe and glorie, not leauing their stately houses, reue­newes and inheritance, in succession to their ofspring and posteritie, as by experience in many noble families of ancient, decent, and honorable parentage is daily seene, who, not acknowledging from whom all their digni­tie and preeminence commeth, and whom onely they are to thanke for the same, are for their ingratitude by the Lord thus condign­ly punished.

And this is the meaning of Ezechiel in this metaphore: wherein God threatneth de­struction Cap. 31, 11. and desolation to a most mightie king, for that his hart was lifted vp against the Lorde: and that not onely he himselfe should taste these miseries, & become a pray vnto his enimies, but others also his compli­ces and confederates should be cast into the like dolefull calamitie, and receiue many o­ther detriments, afflictions and corosiues, [Page 255] which the Prophet in that Chapter by many metaphores reciteth.

Like vnto this, is that commination of God by his Prophet Isaiah, against the arro­gancie, pride, tyranny, cruelty and oppressi­on of the king of Babylon: for whose destruc­tion, and fall, euen The Firre trees and the Ce­dars Isai. 14, 8. of Lebanon reioiced, as the Prophet there setteth downe. Vnder which metaphor he sheweth, how that all the Nobles, Dukes, Peeres and others, subiect to his authoritie, and oppression, reioiced and were hartily glad for the fall and destruction of such a cruell and bloodie Tyrant.

This tyrant (Nabuchadnezzar) is compa­red for the great magnificence and glorious pompe of his huge empire, vnto the goodlie Planet and glittering morning star, Lucifer: which being seene after the Sunne is gone downe, is called Vesperugo and Hesperus, and heereof speaketh Virgil where he saith,

But in the morning, preceeding and going afore the Sunne, it is called Lucifer, and Phos­phorus: and (of the glittering brightnes and amiable beautie, and shining colour which it hath) named also Venus.

To this goodly, bright, and glittering Pla­net is the king of Babylon resembled, for that, in the pride of his minde, and insolencie of his estate, he so far now forgat himselfe to be [Page 256] a man, that he suffered diuine honours to be done vnto him, oppressing the true and sin­cere religion of God, and with outragious crueltie, suppressing the ministers and true beleeuers. For arrogant pride and rebelli­ous disloialtie the Lord so vnpatiently took, that he tumbled him downe out of his high throne of maiestie, wherein he gloried, and quite stripped him (as an angell of Sathan, ambiciously affecting a diuinitie, and the next place to God) out of all his pompe, glo­rie, and royaltie: yea, threwe him into that degree of ignominie, that the honor of buri­all was denied vnto him: and besides, the whole kingdome of Babylon and all the in­habitants thereof, lamentably otherwise af­flicted. Which great fall and sodaine change of such an high and magnificent king, em­boldened those that afore (maugre their wils) were wont to behold and reuerence his statelines and pompe, now to raile, taunt, rate, scoffe, mocke, frumpe, and insult vp­on him, as on a dead carcasse, or one out of the world. They flouted (I say) and deri­ded him, for that of a king a litle while afore, so mightie and wealthy, that with a becke or a countenance onely, he made all the world afraide, he was now degraded from so high sublimitie, throwne headlong into such mi­serable and seruile condition, that he was not permitted after any princely maner to be so­lemnly enterred, but (as Ieremie threateneth Iere. 22, 19. [Page 257] to Iehoiakim king of Iuda) should be buried at an Asse. Meaning, that his bodie should be cast out to be deuoured of the Fowles and wilde beasts, euen as the carkasse of an Asse, or an Horse is.

To this end is also that ironicall insultati­on of Isaiah: All the Princes of the nations shall crie and say: Thy pompe and thy pride is laid downe into the pit: & so is the melodie of thy instruments, that is, all thy magnificence, roialtie, plea­sures and delicacies are ceased. The woorme is spread vnder thee, and the woormes couer thee. That is to say; Thy dead bodie shall not bee embaulmed, as noble kings are woont to be, to preserue them from rottennes, but shall be gnawen and eaten by woormes, euen as the bodie of the poorest and basest pezant in the world. How art thou fallen from heauen, O Isaie. 14, 10. Lucifer, thou faire morning child? How hast thou gotten a fall, euen to the ground, which diddest wea­ken the nations? For thou saidest in thine hart, I will climbe vp into heauen, and exalt my throne be­side the starres of God: I wil sit also vpon the mount of the Congregation toward the North. I wil ascend aboue the height of the cloudes, and I will be like the most High. But thou shalt be brought downe to the graue, to the sides of the pit.

Whereby he noteth, how that he forget­ting his fraile estate, and exalting himselfe a­boue the condition of an humane creature, by vsurping the honor due vnto God onely, was woorthily depriued both of life, wealth [Page 258] and dignitie; and finally, swallowed vp by a most shamefull end and confusion. Which variable intercourse, and fickle mutabilitie of worldly prosperitie, may serue as a document or lesson, not onely for all Kings and Poten­tates, but euen in generall, for all estates of men besides, to teach them to keepe them­selues within their bounds, and to remem­ber how soone the case of worldlie iollitie is altered, specially when a man in the arrogant brauerie of an hawtie stomacke, disdainfully swelleth against men, and rebelliously oppo­seth himselfe against the Lord God.

So doth the Apostle Paule denounce an vnhappie, dreadfull and horrible end vnto that Wicked sonne of perdition, that exalteth him­selfe 2. Thes. 2, 3. aboue all that is called God, or that is worship­ped, insomuch that he sitteth as God in the Temple of God, shewing himselfe that he is God, practising crueltie, and exercising all maner of tyrannie against the Saints, that would liue godlie in Christ Iesus: Whom God in his time will consume with the breath of his mouth, and abolish with th [...] brightnes of his comming: wherein all his de­ceiueablenesse and iugling tricks shall be re­uealed, and all his pestilent doctrine, and counterfeite religion vanish away as smoke to the great woonder of many that were e [...] sotted with his fraudulent deuises, and del [...] ded by his lieng woonders.

IN the sacred scriptures is plentifull store of Metaphors and Simi­litudes, taken not only from the Trees, Plants and Herbs themselues, but also frō their parts and appertinents, as namely, from the root, from which they are nourished; from the trunke and stemme, by which the sap is dif­fused and distributed; from the rinde, barke or pill, wherewith they be couered; from the boughes, leaues, blossoms & flowers, where­with they are adorned and beautified; and from their seede, by the which they are en­creased, multiplied and propagated.

So by the Figge tree, which had nothing but Matt. 21, 19 Mar. 11, 13. leaues, we are taught, how odious and dis­pleasant to God, the outwarde shewe and painted appeerance of godlinesse is, without [Page 260] an inwarde working faith, producing the fruits of Christian life and honest conuersa­tion.

So also by those vnprofitable trees that bring foorth no good fruite, but are to be cut downe Matt. 3, 10. Matt. 7, 19. Luk. 3, 9, Iude ver. 12 with the Axe, and cast into the fire, are meant the wicked and obstinate, that perseuere in their malicious blindnes and indurate diso­bedience.

So also Christ in another place, by a Simi­litude taken from the Fig tree when his boughes Matt. 24, 32 be yet tender, and his leaues newly springing out, whereby men knowe that Sommer is nigh at hand: armeth and warneth all men of the appro­ching of the latter day.

And euen so likewise the Apostle most di­uinely discoursing of the naturall and of the wilde Oliue tree, with the roote and branches Rom. 11, 17 thereof, beateth downe all arrogancie and hawtie pride of such, as insolently glorie in the pretended excellencie of their holinesse, and prerogatiue of their estate, despising and contemning others in respect of them­selues.

So also the Prophet Isaiah speaking of Christ and his ministerie, and setting him downe after a most excellent manner, and in most heauenlie termes, to the view and con­sideration of all men, describeth him not as any honorable or beautifull personage, but as an ab­iect and outcast, despised and reiected of men, full of Isai. 53, 3. sorrowes, and hauing experience of infirmities: not [Page 261] regarded, not esteemed and accounted of, nor any waies intertained with any fauoura­ble kind of curtesie: but euery way iudged and deemed as plagued and smitten of God, and hum­bled. And he resembleth him to a Spring com­ming Isai. 11, 1. foorth of the stemme of Iesse, and to a yoong Graffe or shoot growing out of his roote: as it were out of a drie, barren, vnfertile and vnmanu­red field; so that to man, it should seeme to be of no renown, hope or likelihood euer to be aduanced into any high sublimitie, or by his comming and doctrine to bring men to saluation. Yea many were so offended at his basenes and humilitie, that scarcely one a­mong a great number, would giue any cre­dit to the prophesies and predictions of the holy Writers concerning him.

For so long as they looked no further than into his outward pouerty and base estate, it was no maruell though very few embraced his doctrine, sith they accounted him scarce­ly woorthy to be looked on, or to bee kept company withall.

It would be to long, to repeate al that the Prophet in that Chapter at large setteth down, concerning the propagation and en­largement of the kingdome of Christ: and therefore I refer the Reader to the words of the text it selfe, and to the godly expositions of such as haue learnedly written vppon the same. Wherein (doubtlesse) euery good Christian ought diligently to exercise him­selfe, [Page 262] and zealously to search out the sense and meaning of this Prophet, who most liuely & effectually displaieth both the glory and also the humilitie of Christ: and what benefits ech way we receiue by and through him.

The blessed Apostle Paule also calleth vs backe to the example of Christ, exhorting and animating vs, to be Of the same minde Phil. 2, 6. that was in Christ Iesus. Who being in the forme of God, thought it no robberie to be equall with God: But made himselfe of no reputation, taking on him the forme of a seruant, and was made like vnto men, and was found in shape as a man. He humbled himselfe & became obedient vnto death, euen the death of the crosse. Wherfore God also hath highly exalted him, and giuen him a Name, aboue euery name; that at the name of Iesus shoulde euery knee bow, both of things in heauen, and of things in earth, and of things vnder the earth: which is as much to saie, as that no power, or strength was so great, but that it should submit it selfe vnder Matt. 28, 18 Iohn. 17, 2. his empire and dominion.

But to come againe vnto my first purpo­sed argument. The Prophet Isaiah most plen­tifully and largely euery where throughout his prophecie amplifieng Christs kingdom, and aduancing his glory, comforteth the af­flicted and sorowful, which think themselues forsaken and destitute of all releefe and suc­cour, and encourageth them to lift vp their harts, and to stay themselues in assured hope [Page 263] of Gods infinite mercies, vndoubted proui­dence, and infallible deliuerance.

For, (by taking a metaphor from a yoong graffe or slip) hee sheweth that the spirituall kingdome of Dauid shall bee restored by Christ, and that all the godly which thinke themselues forsaken, shoulde haue one that should be their deliuerer and redeemer out of the thraldome and tyranny of Sathan. For There shall come foorth (saith he) a Spring, rod, shoote, or set, out of the stocke of Iesse, & a graffe Isai. 11, 1. shall growe out of his roote. And the spirite of the Lord shall rest vpon him: the spirite of wisedome and vnderstanding: the spirite of counsell and strength: the spirite of knowledge and of the feare of the Lord. Whereby he signifieth Christ, be­ing without measure inestimably furnished with all gifts, and wherof he giueth by mea­sure to those that be his.

The same Similitude doth he afterwarde continue and prosecute, eftsoones repeating it, and saieng, that in That day the roote of Vers. 10. Iesse, which seemed in that decaied state of the Iewes, to be in a maner rotten and like a drie sticke; Shall stande and be set vp for a signe vnto the people, and all nations shall seeke vnto it: that is, all people and kindreds of the earth shall fixe their eies vpon Christ, as on a token or marke, and al nations shall come flocking to him, and doe vnto him homage.

But from the Roote of trees and Plantes, (which draineth moisture out of the earth, [Page 264] and diffuseth vitall sap and iuyce proportio­nablie throughout all the braunches and boughes) be taken and borrowed in the ho­lie Bible, sundry very proper and apt Simili­tudes, applied by the Prophets, partly to prosperitie, and florishing seasons: partlie to aduersitie and desperate times, as namely when desolation, death and destruction is threatened and denounced to the gracelesse and wicked.

So, the holy Patriarch Iob, mentioning what wealth, power, dignity and abundance, he had aforetime enioied, when the princes and peeres of the Countrey did vnto him honor and reuerence, saith; My roote was spred out by the water side: and the dew lay vpon my corn. Iob. 29, 19. By which metaphores, taken from trees con­ueniently and holesomely watered, and from fields comfortably moistened with the sweet dew of heauen, he meaneth that all thinges went prosperously forward with him, and that no losse or hinderance did betide him.

And as the Root is the foundation, wher­on trees are staied, and whereby they receiue their nourishment: so doth God by his pro­phet Hosea promise vnto all those that are penitent and sorrowfull for their sins, and leane onely vnto his mercy and protection, the continuance of all prosperous and hap­py successe; I will be (saith he) as the dew vnto Hos. 14, 5. Israel: he shall grow as the Lillie, and fasten his rootes as the trees of Lebanon. Signifieng that [Page] their felicitie shoulde not be fading and va­nishable, but (as strong trees) perdurable and lasting.

Solomon also describing the vaine and transitorie hope of the wicked, which shall be disappointed of their desires, and misse their wished welfare, saith, that The desire of Pro. 12, 12 the vngodly, is a net of euils: that is to say, they imagine and deuise such things as bring de­struction and breede their owne mischeefe; But the roote of the righteous bringeth foorth fruite.

So doth Wisedome, pronounce and saie of hir selfe, that She tooke roote in an honourable Eccl. 24, 14. people, euen in the portion of the Lords inheritance: and that she is exalted on high as a Cedar in Liba­nus, and as a Cypers tree vpon mount Hermon: that is, she distributeth and disperseth hir vertues far and wide, comfortably shadow­ing and refreshing all hir louing children.

Contrariwise, when God denounceth de­struction to the wicked, and protesteth that all their power (be it neuer so strong and mighty) shall not continue, he pronounceth that their Roote shall be plucked vp. As in that saieng of Iob; I haue seene my selfe when the Iob. 5, 3. foolish was deepe rooted, and sodainely I cursed his habitation. Whereunto also agreeth that, which he saith in another place; The vngodly Iob. 15, 20. man sorroweth all the daies of his life, and the num­ber of a tyrants yeeres are vnknowne. He shall not Vers. 29. be rich, neither shall his substance continue, neither [Page 266] shall his prosperity take deepe roote vpon earth. The flame shall dry vp his branches: and he shall go a­way with the breath of his mouth. Al these words and terms do shew that all the pompe, glory, insolencie and pride of the wicked shall be quite turned vpside downe, and brought to nothing.

No lesse terrible plagues doth the Prophet Dauid denounce against the wicked, who trusting in his worldly wealth and vncer­taine riches, oppresseth the innocent; God (saith he) shall destroy thee for euer; he shall take Psal. 52, 5. thee and plucke thee out of thy tabernacle, & roote thee out of the land of the liuing. Thereby signifi­eng, that he should vtterly be rooted out, & plucked vp euen by the rootes: and there shoulde be left no hope to him of any poste­ritie.

The same metaphor vsed Christ, when as he rebuked the Pharisees and Scribes, for transgressing the commandements of God by their owne hypocriticall traditions, and appeased his disciples, who were offended at him for speaking so plainely and freely vnto those high Rabbines: for he saith; Euery plant which my heauenly father hath not planted, shall be Matt. 15, 13 Iohn. 15, 2. rooted vp. Signifieng, that all doctrine, religi­on and institution of life, that is not warran­ted and staied vpon the sure and sound foun­dation of Christ, but sauoreth more of phan­tasticall superstition, than of sincere and true 1. Cor. 3, 11. holines, shall be destroied and plucked vp. Al [Page 267] such things as are attempted and vnderta­ken either for ostentation or lucre, by the adle deuise of mans foolish braine, without the warrant of Gods holy word, and autho­rity of the sacred Scriptures, neuer attaine to any good effect, but are scattered and come to naught.

Of the Plant it selfe, and of the yoong sprigs, buds or slips may the like be said. For, from thence are there Similitudes borowed & taken, appliable either to the good or euil part. So (saith Isaiah;) The house of Israell is Isai. 5, 7. the vineyard of the Lord, and the men of Iudah are his pleasant plant. Againe, in the same Chapter it is vsed in the woorse part; As the flame of Vers. 24. fire deuoureth the stubble, and as the chaffe is con­sumed of the flame; euen so the roote of the wicked shall be as corruption, and their bud shall rise vp like dust. That is, the wicked shall be destroied, and neuer grow to any bignes.

Againe, where the same Prophet comfort­eth the people, and assureth them that the grace of their Redeemer shall not faile them, he saith; In that day shall the bud of the Isai. 4, 2. Lord be beautifull and glorious, and the fruit of the earth shall be excellent. Whereby he sheweth, that great honor, glory and dignitie shall be­fall to them that continue stedfast in faith and hope, through the mercy and fauour of Christ to obtaine saluation.

To this purpose also tendeth that surpas­sing ioy, which the godly inwardly in spirite [Page 268] enioieth, and for the which he so exceeding­ly reioiceth, that he is adorned and enriched with so many and so great blessings. For he ascribeth all and euery the good gifts, wher­with he is indued, vnto Almightie God, with humble and hartie giuing of thanks for the same. I will greatly reioice in the Lord (saith he) Isaie. 61, 10. and my soule shall be ioyfull in my God. For he hath clothed me with the garments of saluation, and co­uered me with the robe of righteousnes: he hath decked me like a Bridegroome, and as a Bride atti­reth hirselfe with hir Iewels. For as the earth brin­geth forth hir bud, and as the garden shooteth forth his seede: so will the Lord God cause righteousnesse and praise to flourish forth before al the heathen. In which words he sheweth, how he is gracious­ly adorned with al kinds of vertues, and that through the free mercie and benefit of God; to whom for the same is due all praise and glorie.

For as the earth being fertile and fruitful, and beautified with the gallant verdure of Iere. 33, 11. fresh flowers and greene herbes, is an argu­ment of the bountifull goodness of God to­wards vs: euen so, righteousnes, peace, tran­quillitie, and other vertues wherewith the mind and soule of man is garnished, declare the exceeding great goodnesse and loue of God toward mankinde: so that these most gracious gifts of God, woorthily ought to prouoke and stir vs vp to al praise and thank­fulnes.

[Page 269] The Vine branches, which spreade them­selues abroad, and giue comfortable shadow against the heate of the Sunne, signifie in the Scriptures felicitie, honour, dignitie, magni­ficence, worship and renowme.

So doth the princely Prophet Dauid by an elegant Allegorie of the Vine and hir bran­ches, reckon vp the prosperous estate of the Hebrewes, which was afterward sauced with sower and bitter calamities. For thus doth he reason with God; Thou hast brought a Vine Psal. 80, 8. out of Egypt: to wit, the people of the Iewes: thou hast cast out the heathen, and planted it: that is, thou bestowedst great diligence in trim­ming, manuring and dressing it: She stretched out hir branches vnto the sea, and hir boughes vnto the riuer: that is, she inlarged the bounds and limits of hir dominion. Why hast thou then bro­ken downe hir hedge? So that all they which go by, plucke off hir grapes. That is, doe despoile, ran­sacke, teare asunder, and dismember the roi­all power of the Iewish nation, and that bi­cause they want thy defence and protection. The very same argument handleth Isaiah, in a Similitude taken from the Vineyard, and the Isaie, 5, 7. buds or branches of the Vine.

There is in Ezechiel a notable place shado­wed vnder an aenigmatical Parable of a great [...]auenous Egle, (by the which, the Lord mea­neth the king of Babylon, who greedily gaped Ezec. 17, 3. [...]or the kingdome of Israel) and of a flourish­ing Vine with great and wide spreading bran­ches. [Page 270] Whereof the whole drift is, to shew, that there is in this world nothing steadie, permanent, durable, or of continuance: and that there is no trust to be reposed in anie mortall creature, or worldlie Potentate: for that the leagues, amities, and pacts of Kings and Princes, and all their societies, confede­racies, and flourishing principalities be lia­ble to ruine, and subiect to mutabilitie.

For, God at his pleasure, somewhile sub­uerteth and ouerturneth them: euen as a Vine is pruned and lopped, when it is too ranke of leaues, branches and boughes: and many times extolleth, dignifieth and aduan­ceth those things, that in sight seeme to bee abiect, base and contemptible: as in the end of that Chapter he plainly affirmeth, in these words; And all the trees of the field shall knowe: that is, all the proud, stately and pompous Vers. 24. Kings shall well vnderstand, that I the Lorde haue brought downe the high tree, and exalted the lowe tree: that I haue dried vp the greene tree, and made the drie tree to flourish. I the Lord haue spo­ken it, and haue done it. Heerby signifieng, that the Lord exalteth the humble and contemp­tible, and bringeth downe the proud and ar­rogant.

The selfe same thing did the blessed Virgin also acknowledge, leauing it in memorie in that hir most godly and heauenly Hymne to all posterities; that God extendeth his mercie Luke. 1. 50. vnto all them that feare him, but scattereth the [Page 271] proud and arrogant in their owne wicked imagina­tions: that he filleth the hungrie with good things, and suffereth the rich to continue hungrie.

A litle after, the same Ezechiel prosecuting stil the same argument, thundreth out a pro­phecie against the proud, periured, and cru­ell princes, Iehoas, Iehoiakim, and Zedechiah. For he doth depaint them in their right co­lours, and liuely set them downe according to their peeuish dispositions, so that in them was verified the olde prouerbe, Mali corui, Ezec. 19, 2. malum ouum. Wherefore lay thy mother that Lio­nes, among the Lions? she nourished hir yoong ones among the Lions whelpes. One of hir whelpes she brought vp, and it became a Lion: it learned to catch the pray, and to deuoure men. The heathen heard of him, and caught him in their nets. The Mother seeing hir selfe disappointed of hir hope and expectation, tooke another of hir whelpes, to wit, Iehoiakim, and made him a Lion, that is, a tirant; Who went among the Lions and became a fierce Lion, and learned to catch the pray, and to de­uoure men: and to make widowes, and destroy ci­ties; who at last was caught and brought in chaines to the king of Babylon.

And the more to exaggerate the heinous­nes of this thing, and to amplifie the crueltie of the king, which he had sucked (as it were) from his mothers breast, he goeth to the ve­ry groundworke of the matter, vsing a Phy­sicall metaphor, thus; Thy mother is like a vine in thy blood. Which metaphor and the other [Page 272] that immediately follow, no man can right­ly expound that is not skilled in Phisick, and the works of nature. For he there alludeth to the naturall maner of a childe being yet within the mothers wombe: which is nou­rished with a menstrous blood. His meaning therefore is, that his mother (from whom he sucked crueltie) was exceeding fruitfull and abounding with bloode, as a plentifull vine, planted by the water side: whereby it came to passe that by reason of his ranke nourish­ment wherewith he was franked and glut­ted, he became to haue great strength and robusteous might. As that which followeth doth witnes; She brought foorth fruit and bran­ches by the abundant waters: that is, through the abundance of nourishing humours in hir wombe; And she had strong rods for the Scepters of them that bare rule: thereby meaning his regall dignitie, princely preeminence, and courtly pompe; And hir stature was exalted on high among the branches, and she appeered in hir height with the multitude of hir branches: mea­ning his power and maiestie, which shoulde stretch and extend very far: and His stature exalted on high among the branches, signifieth, that in magnificence he far surmounted any of his neighbour kings and princes, borde­ring vpon him, and that he victoriously en­larged the limits of his kingdome and iuris­diction.

But when; As he being thus aduanced to ho­nor, [Page 273] began to forsake the Lord his God, he (al­though 2. Kings. 23, 32, 33, 34. and 24, 19. Iere. 52, 2. he were as a goodly and broad spread Vine) yet was he plucked vp, and his rods withered, and it selfe transplanted in a dry, thirstie, and desert place; to wit, into miserable thraldome, and seruile banishment, into the which he was carried away captiue, and entierly depriued of al his estate and Roialtie, which is shewed in these next wordes; He hath no more any strong rod to be as a scepter to rule: that is, he shall be lest vtterly without any maiesty, honor, magnifi­cence, dignitie, or authoritie to protect or countenance him from contempt.

Thus far of the roote and of the branches of the Vine, from whence our Sauiour taketh Similitudes: resembling the godly (which are graffed into him by faith, and doe bring foorth the fruits of good works) vnto fruit­full branches: And the wicked, (void of faith and charitie) he compareth vnto dry, withe­red, and vnprofitable slips, which are accor­dingly to be cast into the fire. Whereof we spake afore, in the Chapter of the Vine, wherin was explaned that place of S. Iohn the Ioh. 15, 2. Euangelist.

The Boughes also, which (like armes) pro­ceede and spred out from the trunke or bo­dy of the trees, are (by the like metaphore, as branches be) vsed in the Scriptures.

And vnder this worde is signified might, strength, firmitie, safetie, health, beauty, ho­nor and ornament of the whole race or fa­mily, [Page 274] togither with the propagation of po­steritie, and continuance of the stocke and kindred in one ligne and pedagrew.

So doth the Wiseman vse it, whereby he promiseth felicitie and prosperous yeeres to him that ensueth and embraceth Wisedom; The feare of the Lord (saith he) is the roote of Eccle. 1, 24. Wisedome, and hir branches are long life: that is, the date of his daies shall be prolonged, and his life shall be lengthened.

The Apostle vseth also a notable meta­phoricall speech, taken from the boughes broken off from the naturall Oliue tree, and others graffed into their place: whereby by a most strong argument, he prooueth and sheweth, that the Iewes are not so intirely cut away, and broken off, that no manner of hope is left for their recouerie; but rather, that they shall againe be graffed in, if they a­bide Rom. 11, 23 not still in vnbeleefe. For if the first fruits be holie, so is the whole lumpe: and if the roote bee holie, so are the boughes and branches. If Abraham Vers. 16. the father of beleeuers beleeued God, and it was Gal. 3, 6. Rom. 4, 11. Iam. 2, 23. imputed to him for righteousnes: why should not his successors and posteritie expresse their fathers faith, and imitate him in his godlie example?

But as faire spreading boughes do some­time signifie felicity and prosperous successet so sometimes againe in the Scriptures they are applied to the contrarie; that is to say, to aduersitie: and do signifie calamitie, miserie [Page 275] and trouble that shal light vpon the wicked. And in this sense doth holie Iob vse them, saieng; The wicked man is all the daies of his life, Iob. 15, 20. 29, 30. as one trauelling of childe: but he shall neither be rich, neither shall his substance continue: neither shall the prosperitie therof be prolonged vpon earth. The flame shall drie vp his boughes, and deuoure his branches: that is to say, all things shall go backward with him, and turne to his confu­sion. And although the wicked seeme for a while to flourish, and lustily to spreade out their branches, yet shall sudden destruction in the end ouertake them, and all their iolli­tie in a moment be turned topsituruie.

The same (as the Wiseman pronounceth) shall befall to the froward and peruerse ge­neration of the wicked, saieng; Bastard plants Wisd. 5, 3. shall take no deepe roote, nor lay any fast foundation. And though they bud forth in the branches for a time, yet they shall be shaken with the wind; they stand not fast, and therefore shall they be rooted vp, and pulled out of their places. Their vnperfect branches shall be broken, bicause they haue not strength and firmitie, neither are come to a­ny iust growth: and their fruit shall be vnprofita­ble, & sower to eat, yea meet for nothing. Meaning (as by the course of the text may plainely be perceiued) that neither such fathers, nor yet such children and posteritie cōmonly bring any benefit or cōmoditie to the Common­wealth: but as he immediately afterwarde saith; Children borne of the wicked bed, are wit­nesses Vers. 6. [Page 276] of the wickednes against their parents.

In the 23. Chapter of Ecclesiasticus is the same Argument handled, wherein be recko­ned vp sundry sinnes proceeding of Adulte­rie, and the shamefull crime of hir, that plai­eng the Whoore, getteth hir children by a­nother Eccl. 23, 22. man than hir owne husband. Which crime he so earnestly and vehemently there displaieth, that first he sheweth, how she is iustly to be smutted with open infamie, that she shall be brought out into the congregation, to be a gazing stocke to the world, and that exami­nation shall be made of hir children: which shall not succeede in the inheritance of their sup­posed father, but liue in contempt, without any honor or estimation: and finally, that they shall not take roote, nor their branches bring foorth any fruit.

A like saieng hath he also in another place; The children of the vngodly shall not obtaine manie Eccl. 40, 15. branches, and the vncleane rootes as vpon the high rocks shall be rooted out. Meaning (as Christ said Matt. 13, 5. Mark. 4, 5. Luc. 8, 6. of the seede, which fell in hard and stonie ground) that the issue begotten in vnclean­nes, cannot take roote, nor arise to any hope of posteritie, but that assoone as any of the stocke and progenie beginneth to sproute and come vp, it anon againe withereth away, and is brought to nothing.

Much like to this, is that saieng of Isaiah: Afore the haruest when the flower is finished, and the fruit is riping in the flower, the Lord shall cut [Page 277] downe the branches with hookes, and shall take away and cut off the boughes. By which Metaphor he sheweth, that all things go prosperously for­ward for a while, with the wicked; their corne ripeth, and their haruest draweth on, their fruites prosper, and are timely: but euen when all things seeme to be at their full ripe­nes, and they themselues hoping euen now to enioy their fruits; both corne and graine, crop and fruit, bough and branch are swee­ped away, and the great shew of former be­nefit, with a trice defeated and frustrated.

The Flower, is the ioy, beauty, and delite Flower. of the trees, in the Spring time of the yeere, feeding the beholders eie with pleasure, and refreshing his nose with comfortable sent & smel. Now Plants and Herbs, do blossome & flower, some at one time, and some at ano­ther: for some there be that burgeine and shoote out in the Spring, some in Sommer, some in Autumne, and some (in temperate climates and milde aire, where the biting frost nippeth not) in Winter.

And vnder the name of Flower, there is ment, as well in the Scriptures as in other writers, euery such thing as is in his excellent prime, and gallant brauery. So is the lustie time of youth and adolescencie, tearmed by the name of the flower of age. For then is the body in his perfectest comelines, beauty and proportion. In the same sense are vsed also, leaues, greene grasse, [...]aie, stubble, and other [Page 278] things of small continuance, which quickly and sodainly passe and fade away.

So doth the Apostle Paule resemble and compare doctrine that is corrupt, vnsound, dangerous, counterfaite, superstitious, and hypocritall, vnto Tymber, Haie, and Stubble. 1. Cor. 3, 12 For, whosoeuer are without the sounde and sincere truth, comprized & warranted in the volumes of the sacred and Canonical Scrip­tures, mouldre and vanish away as smoke, and cannot abide the triall when the storms of temptation begin to blow, euen as drie stickes and rotten woode cannot abide the force of the burning flame, but are straight­waies consumed.

But most commonly the pleasant gallan­tise and amorous beautie of the Flower, in the Scriptures is vsually applied to such thinges as be fraile, transitory, fading, ruinous and momentanie. As in Iob. Man that is borne of a woman is of short continuance, and full of trouble. He shooteth foorth as a flower, and vanisheth away as a shadow. Wherewith agreeth that which the Prophet Dauid writeth; The daies of man Psa. 103, 15 are as grasse: as a flowre of the fielde, so florisheth he. By which words he meaneth such a thing as quickly perisheth and passeth away, albeit for the time it seeme to the eie, gallant, beau­tifull and amiable.

And to the intent, euery man should on the one side, haue daily before the eies of his mind his fraile estate & brittle condition: & [Page 279] on the other side, the power, efficacie & eter­nitie of the word of God, Isaiah is comman­ded with a loude voice to proclaime and cry out, that All flesh is grasse, and all the grace therof as the flower of the field. The gras withereth Isai. 40, 7. Eccl. 14, 17. the flower fadeth: bicause the spirite of the Lord bloweth vpō it: surely the people is grasse. The grasse is withered, & the flower is faded: But the word of our God endureth for euer. Notifieng thereby that all pompe, glory, dignity, magnificence, or whatsoeuer else in man is admirable and highly set by, whether they by gifts inward of the minde, or outward of the body, at the breath of God fade and vanish away.

Let euery man therefore stande vppon his guard, and take heed that he repose not any confidence in these brittle, transitorie, and momentanie gifts, or in these vaine goods of the world, but that he stay himselfe vpon the sure and infallible worde of God, which is onely permanent, holesome, solide and com­fortable.

To the consideration of these eternal and aie during riches, the two blessed Apostles 1. Pet. 1, 4. Iam. 1, 21. of our Lord, Peter and Iames do earnestly ex­hort vs: that we should leaue seeking after the vaine vanities of this wicked world: and studie to attaine the eternall and euerlasting ioies of heauen, whereunto Christ in his blessed word inuiteth vs.

There be many mo the like metaphores and Similitudes taken from leaues and [Page 280] flowers, which to the conscience and minde of ech zealous Christian, depainteth and setteth foorth the transitory trash and fic­kle hold that by daily experience is knowen to rest in these worldly things, wherwith men are vsually puft vp into such insolent pride and arrogancie.

And thus doth the Prophet Isaiah com­pare the pride and loftines of Ephraim (and vnder them, all others, infected with the like vices) vnto fading flowers, & falling leaues. For thus threateneth hee destruction vnto them; Wo be vnto the crowne of pride, euen to the Isai. 28, 1. Drunken people of Ephraim, whose great pompe is as a flower that falleth away. The crowne of the pride of the drunken Ephraemites, shall be troden vnder foote. For his glorious beautie shall be a fading flower, and as the hastie fruite afore Sommer. For as rath ripe fruits and Apples are not long lasting, nor of any great continuaunce: so likewise shall not their felicitie continue in any long prosperitie.

Nahum the Prophet likewise by the same Similitude sheweth that there is nothing in the world so braue, gallant, beautifull, and a­miable, but that God can and will destroy and bring it to nothing, when his wrath is kindled against the obstinate and wicked: insomuch that all the flowers and buds, that is, the pompe and glorie of huffing Roysters be with a trice dispatched, dispersed, defea­ted, and adnihilated: which in these words [Page 281] he setteth downe and describeth; Basan is Nah. 1, 4. wasted, and Carmel, and the flower of Lebanon is wasted: that is, all the power and strength is decaied, and all the brauerie brought to no­thing.

After flowers, are the Fruits and Seedes Seede. next to be spoken of: whereof, for that there be thence Similitudes vsually fetched and borrowed, wee must note this by the way: That Seede (as also the Fruit) in the Scrip­tures is taken for the tribe, kindred, stocke, pedagrew and ofspring, from whence a man is issued and descended: the which God in his word promiseth to blesse with all welfare and prosperitie, in those that folow his lawes and obserue his commandements. As the Prophet Dauid in one of his Psalmes witnes­seth, saieng; I haue beene yoong, and now am old: Psal. 37, 25. and yet saw I neuer the righteous forsaken, nor his seede begging their bread. His seede shall be bles­sed: and the righteous shall inherite the land: as for the seede of the vngodlie, it shall perish, and be rooted out.

So, Eliphaz one of Iob his friends that came to reason with him, and to comfort him, commendeth the chastisement of the Lord, proouing the same to be very beneficial and profitable for man; for that thereby hee is taught and schooled to submit himselfe vn­der his mightie hand, and thankfully to re­ceiue his fatherlie correction: being certain­ly persuaded that the same is sent vnto him [Page 282] for his amendement, to trie his constancie and patience; and thereby therefore doth man receiue singular blessing and commo­ditie. Thou shalt see (saith he) that thy seede shall be great, & thy posteritie as the grasse of the earth. Iob. 5, 25. Thou shalt go to thy graue in a full age, as a ricke of corne commeth in due season into the barne: that is, thou shalt (as a man of noble calling and high parentage) be honorably buried, with a great assemblie of Nobles, solemnizing thy funerals.

Againe, for that both herbs and trees doe beare and bring foorth seede, which after­ward produceth the like plant according to his kinde, and so from one to another infi­nitely: therefore the holy Prophets doe also vse it, for the garnishing and illustrating of their Arguments and Sermons.

Seede therfore signifieth successe, increase, plentie, foison and abundance. As in the Pro­phet Isaiah we may euidently see, where the Lord promiseth to al them that trust in him, and imbrace his lawes, all felicitie, successe and abundance. The Lord (saith he) shall giue Isai. 30, 23. raine to thy Seede, when thou shalt sow the ground, and bread of the increase of the earth, which shall be fat and very plentious. In that day also shall thy cattell be fed in large pastures. The Oxen also and the yoong Asses that till the ground, shal eate cleane prouender, which is winnowed with the shouell and the fanne. Signifieng that his worldly wealth and temporal goods should be maruellously [Page 283] increased, and all things should prosper ac­cording to his harts desire.

The same reason is for the Fruit: for in Fruit. the Bible, the Fruits of herbs and trees doe betoken and signifie plentie, abundance, fer­tilitie, blessednes, prosperitie, works good and euill, scarcitie, dearth, penurie, iustice, in­tegritie, wickednes, impietie, loosenes, disho­nestie, and lewd maners, which are also sig­nified vnder the name of Corne or Graine. So, the Prophet Hosea, exhorting men going astray, and forgetting themselues, to vertue, integrity of life, and righteous dealing, saith thus; Sowe to your selues in righteousnes and reape Hos. 10, 12. after the measure of mercie: Breake vp your fallow ground, for it is time to seeke the Lord. In which words he counselleth and aduiseth them to forsake their woonted maner of life, and to liue in such sort as may be acceptable and pleasant to God. For hitherto (saith he) you haue plowed wickednes, you haue reaped iniquitie, you haue eaten the fruite of lies. By the which metaphore he sheweth how, that they practi­sed nothing else than fraud, quarrels, wrang­ling, suttletie, falsehoode, deceite, and how to entrap, circumuent, vndermine, deceiue, and oppresse the innocent. Now heer there­fore he admonisheth them to leaue their fil­thy practizes, and to plucke vp by the roots all the wicked weedes and noisome tares out of their harts; and in lieu thereof to sow in the furrowes of a pure conscience, honest [Page 284] and Christian dealing, mildenes, lenitie, cur­tesie, righteousnesse, and true neighbour­hood.

The selfe same thing doth the Lorde like­wise by his Prophet Ieremie, earnestly com­mand Ierem. 4, 4. and strictly enioine, saieng; Breake vp your fallow ground, and sow not among the thornes: that is, see that your harts be manured and garnished with the godly seedes of integri­tie, righteousnes, innocencie and goodnes, hauing the thornes and briers of wickednes quite plucked vp by the rootes.

And this is further manifestly witnessed by the Prophet Isaiah, where as the Lorde by a most notable kind of consolation, assureth the minde and conscience of the godly, that he shall not misse to obtaine saluation. For thus proclaimeth he safegard and health vn­to them, in their great afflictions and almost desperate troubles; Say to the righteous that it Isai. 3, 10. shall go well with them, for they shall eate the fruite of their workes and studies. Assuring him there­by of assistance, and willing him to bee of good comfort and cheere: bicause in the ex­tremitie of famine or war, (when others shall be surprized in calamities and afflictions) he shall quietly and safely enioy the thinges which he hath receiued from the Lord God, by the worke and trauell of his owne hands. But wo be vnto the wicked (saith he) for it shall be euill with him: and the reward of his owne handes shall be giuen vnto him.

[Page 285] But Fruite is also sometimes taken in the Scriptures for children, issue and posteritie: which the princely Prophet Dauid, testisieth to be an especiall blessing of God, as by his words it plainly appeereth; Behold (saith he) children and the fruite of the wombe, are an heri­tage Psal. 127, 3. and gift that commeth of the Lord.

Againe, where God, vnder the name of Dauid, pronounceth that the kingdome of Christ shall be euerlasting. The Lord (saith he) hath sworne in truth vnto Dauid, and he will not Psa. 132, 11. shrinke from it, saieng, of the fruite of thy bodie will I set vpon thy throne. There will I make the horne of Dauid to florish: For I haue ordained a light for mine annointed. As for his enimies, I wil cloth them with shame; but on him shall his crowne florish.

In which words he meruellously aduaun­ceth the honor, strength, and maiestie of his empire, which should far and wide be exten­ded. And vnder the type and person of Dauid he signifieth how the kingdome of Christ our Sauiour (which is spiritual) & his church (which is the congregation of the faithfull,) shall neuer be quite ouerthrowne and op­pressed, nor with any length of yeeres or ini­quitie of time abolished: although the eni­mies thereof neuer so fiercely rage against it, and bloody persecutors (maligning & dead­ly hating the light of the Gospell, and the doctrine of saluation, seeke all meanes in the world to deface and quench it. And to this effect is that sweete and comfortable saieng [Page 286] of our Sauiour Christ himselfe, touching a firme and vnmooueable faith, and vnexpug­nable profession of his name, promising, that The gates of hell shall not preuaile against Mat. 16, 18. it.

For, whosoeuer is surely ankored vppon this sounde and vnmooueable foundation, standeth fast and needeth not to feare any harme to betide him: but is sure to be pro­tected and guarded from all maner of mis­chiefe whatsoeuer.

And this thing Christ also in another place witnesseth, by bringing in a Similitude of a Wiseman, that Builded his house not vpon the Matt. 7, 24. sand, but on a sure rocke; so that although the raine fall, the floods come, and the winds blow, and beate vpon that house, yet falleth it not, bicause it is surely grounded vpon a Rocke. By which Similitude he signifieth, that such as haue a [...]ounde and liuely faith, and testifie the same in their liues and conuersation, haue their consciences in­uincibly armed against all stormes and tem­pests, that daily and howerly assaile ech true Christian.

This assurance and safetie, which all they doe enioy that constantly repose themselues vpon the mercies of God by faith, and who­ly referre themselues vnto his diuine wil and protection, is notably also described and set out by the Prophet Dauid in his 91. Psalme. Psal. 91. Wherein he pronounceth safety and protec­tion from all perils and mishaps that may a­ny [Page 287] waies betide him, namely, from the noi­some pestilence and plague, and from any other danger whatsoeuer, as well priuie as apert, by night as by day.

All which commeth to passe, for that hee resteth vnder the defence of the most High, and dwelleth vnder the shadowe of the Al­mightie, and being couered vnder his wings, and protected vnder his feathers, it is vnpossible that he should in anie wise miscarrie.