AN HERBAL FOR THE BIBLE. CONTAINING A PLAIN AND FAMILIAR EXPOSITION of such Similitudes, Parables, and Metaphors, both in the old Testament and the New, as are borrowed and taken from Herbs, Plants, Trees, Fruits and Simples, by observation of their Virtues, qualities, natures, properties, operations, and effects: And BY THE HOLY PROPHETS, SACRED WRITERS, Christ himself, and his blessed Apostles usually alleged, and into their heavenly Oracles, for the better beautifying and plainer opening of the same, profitably inserted.  
Drawn into English by THOMAS NEWTON.  
Imprinted at London by Edmund Bollifant. 1587.   

TO THE RIGHT HONOURABLE, MY VERY GOOD LORD, ROBERT EARL of ESSEX and Ewe, Viscount of Hereford and Bourgchier, LORD Ferrer of Chartley, Bourgchier and Louvain, etc. Your most humble, THOMAS NEWTON wisheth increase of all spiritual gifts, long life and happy days, with all felicity in flourishing honour.  
IF I WERE to yield a reason for my boldness, in presuming to present by way of dedication, this my poor travail unto your Honour: beside other of sufficient force to move me thereunto, I might (and that truly) say, that the lively sparks, and tried proof of your L. Heroical spirit, far and near with general voice sounded out and emblazoned 〈◊〉 ●our thankful well-willers, your undaunted cou●… and valour abroad, your surpassing affability and courtly courtesy at home; and (which most is of all) your fervent zeal according to knowledge toward the glorious Gospel of Christ, were causes moving, or rather vehemently thrusting me on, by this means and in this sort, dutifully to attempt your Honourable patience. Of such force is true Nobility, accompanied with her proper adjuncts, and invested with her peculiar titles, that she draweth all men into the love and admiration of her. So that all men to their incredible comfort do joyfully note and evidently behold the lively image and express pattern of that Mirror of Nobility, your late most magnificent father, brightly shining in you his son: being like enough (through God's good favour, mercifully finishing that, which he hath already graciously and richly begun in you) if not in each point to surmount, (which is scarcely possible) yet at least to match (which is most Honourable) his martial services, valorous prowess, worthy attempts, venturous exploits, invincible courage, renowned bounty, and most noble generosity.  
The troop therefore of Virtues, delivered unto your Honour (as it were by hand) from your so noble a Parent, and together with the hereditary succession of his lands, left, and (by nature) lineally descended unto you, was the loadstone, that mightily drew me, being a rude lump of unwrought Iron, to admire your excellent graces: and by such means as I am able, to testify this my zealous loyalty toward so Honourable a Gentleman, so rare a Peer, so sure a Botreaux unto his Country, & so precious a Paragon of perfect Nobility. Not doubting, but your good Lordship will dispense with my presumption, ●…d accept in good part this small token of my faith●●ll heart and loyal mind: which being most willing ●…d ready, would not stay to perform (even to the ●…termost) that which I ought, if I could do that, ●hich (alas) I cannot.  
The work (my Lord) in my simple opinion, for the choice of the Argument, rarity of the matter, and profit of the circumstance deserveth to be advisedly read, attentively considered, effectually ruminated, and perfectly digested. I am the bolder thus much to speak in the behalf of it, even for Lemnius his sake, the chief Author thereof: whom especially I have followed; although for respects, not always (as a Votary) precisely tied myself unto his sentence, nor every where word for word religiously expressed his discourse. But have (upon occasion) in some places, added unto him for the more perspicuity: in some, taken away, to avoid tediousness and prolixity: in many, by conference with other Authors, at large explained that, which I thought was too compendiously couched, and over mystically involved in terms of obscurity: but no where (perdie) otherwise have I dealt, than I know to be usually tolerable, and by good precedents a●…g the learned, authentically warrantable.  
●…e frankly confess, and willingly profess my ●… have been singularly delighted in reading 〈◊〉 of this man's learned books: and have partly testified my good liking thereof, ten years ago, by publishing in print a profitable Work of his, under the title of The Touchstone of Complexions; which I then translated out of Latin into English, in my native Country of Cheshire, and dedicated unto the Right Honourable, my singular good Lord, the Baron of Cobham.  
Receive now therefore (Right Honourable) into your protection and patrociny, these my poor labours▪ and if they seem worthy, shroud them from the critical doom of wayward Wranglers and surly Areopagites, that without looking into my intent, will perhaps be busy enough to condemn mine attempt. Which humble suit, as I doubt not but to obtain at your honours hands: so, enjoying the same, I shall think my pains sufficiently recompensed; myself to enterprise some other thing to your L. liking, encouraged: and to be each way as surely guarded, as Ulysses ever thought himself under the shield of noble Ajax.  
From my poor house at Little Ilford in Essex, the 26. of May. 1587. Your L. at commandment, THOMAS NEWTON.   
monarchs, KINGS, PRINCES, PROPHETS, AND SACRED Writers have been singularly delighted, and profoundly seen in the skill of Plants and Herbs: as by the sundry Metaphors, Similitudes and Parables, by them in their Works, Prophecies, and Writings used, it doth manifestly appear.  

The first Chapter.  
THat noble Kings and renowned princes in the old time (even otherwise most busily encumbered with garboils of wars) have been studiously addicted and singularly delighted in the search and knowledge of the nature of Plants and Herbs: both ancient histories do sufficiently witness, and the books of the sacred Bible do largely testify. For, the search and skill of these things, caring with it such pleasant store of delectable variety: and furnished no less with profit than pleasure, seemed nothing at all derogatory from the majesty of Kings, nor any whit unfitting the honourable estate of Princes, somewhiles to solace and recreate themselves with these kinds of studies: namely & specially when and so often as they could (as it were) breath from their other most urgent affairs, and have either time or leisure to intermit their other weighty and serious proceed. And by this kind of study (whereby not only 
Kings and princes, great Herbarists, & Students of Physic.  their minds, but their bodies also were singularly solaced) their fame and memories became as glorious and renowned, and their honourable magnificence as highly dignified, as by any other their worthy acts, noble conquests, or triumphant victories whatsoever.  
Hereby Mythridates the noble king of Pontus (having under him 19 kingdoms) through excellent skill in herbs, and for that his most singular invention of the sovereign treacle 
mithridate, found out and devised by a mighty king.  and cordial preservative against poison, and all other contagious and infective diseases, hath won unto himself an immortal name among all posterities. Lysimachus, Eupator, Gentius 
Several herbs known by the names of these princes, for that they first found out the virtues thereof.  the king of Illyria, Artemisia Queen of Caria and wife to Mausolus, with many others, are famously renowned, not so much for their noble exploits in martial affairs, as for their exquisite skill and profound knowledge of Plants and Herbs.  
Marcus Curius a noble warrior and right valiant General 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 himself from all worldly cares, and quietly betook himself to end the remainder of his days in the delectable practice thereof, in the Country. The same course did Lucius Cincinnatus, and Marcus Valerius corvinus (two noble personages) likewise take.  
Solomon also the mightiest and richest king 
Solomon a most excellent Herbarist.  that ever was (who beside his infinite treasures and inestimable wealth, had given unto him by almighty God such ripe wisdom and exact knowledge of things, that no king in the world was comparable unto him) among other his rare and admirable virtues, is set down in holy Scriptures to be surpassingly skilled in the virtues, qualities, and operations of Herbs: and that he was able to reason, discourse, & dispute not only of Beasts, Fowls, creeping things, & Fishes, but of trees 
1. Kin. 4, 33.  also and Plants, from the Cedar in Lebanon to the Hyssop that springeth out of the wall: that is, from the highest & tallest tree, to the smallest 
Wisd. 7, 17.  shrub and lowest herb.  
Besides Solomon, there be sundry other holy men and blessed Prophets among the Hebrews, that do many times insert into their prophecies, and usually borrow comparisons, 
Herbs have sundry effect, and operations.  taken from the names & effects of Herbs. For some plants serving to one purpose, and some to another, some being good for nourishment, some for medicine, and some for both: some being hurtful and dangerous to nature, some wholesome, cordial, and sovereign: the Prophets of God were thereupon moved to take and fetch from them many right apt Similitudes and proper comparisons, to adorn their Sermons, & garnish their matters withal, to make the same by such familiar means the easier to be conceived, and the readier to be believed.  
And although in each other kind of learning, human discipline & philosophy, there be many singular ornaments and peculiar garnishments, effectually to delight the mind, and to draw it by example and imitation to virtue and honesty: yet for the true and perfect achieving, and fuller bringing to pass of these things, there be none of greater, nor yet of like force and efficacy, to those that are used by the holy Prophets in their divine Writings and Prophecies; so that to him that is any whit reasonably seen either in the works of Nature, or in heavenly contemplations, it may easily appear, how that their writings and prophecies are not barren, rude, ignorant, and unartificial: but profitable, fruitful, learned, and eloquent. For, the holy scripture being given by inspiration from God, fully and sufficiently instructeth the mind, and furnisheth the conscience and soul with most sweet food and wholesome nourishment. Which thing, the kingly prophet David right well declareth, where he useth a very fit similitude borrowed from fresh Pastures, green Meadows, pleasant Brooks, and wholesome Waters, wherewith cattle be delicately fed, and expediently nourished. The Lord (saith he) is my shepherd, I 
Psal. 23. 1.  shall want nothing: he maketh me to rest in green pasture, and leadeth me by the still waters. So likewise in another Psalm, where he rejoiceth in the Lord, and highly praiseth his holy name for blessing him with store of heavenly riches, yea and of earthly benefits also, as cattle and fruitful soil, he saith: The lines are fallen unto me 
Psal. 16, 6.  in pleasant places. For in the old time, men used to measure their land with long ropes, & thereby to share out their Acres & bounds, according to everiemans' right and title: as now we do with perches or poles.  
Now, for that there be of these kinds of speeches infinite places both in the old and new Testament, diligently noted and found out as well by the ordinary practice and course of life, as also by observation of the nature, effect, and virtue of Things: I have at this time thought good to bestow some labour in this Book to set down the same unto the view & consideration of the studious Reader: whereby he may see what a rich treasure of knowledge and wisdom there is laid up in the sacred Scriptures; which affordeth unto the industrious Christian, store enough of matter both pleasurable and profitable, delightful and wholesome. Neither is it possible for a man to reap any the like benefit of plentiful knowledge and copious learning, nor to taste such foison of sovereign food both for soul and conscience, out of any Works written by Philosophers, Orators, or Poets, as he may out of the most plentiful storehouse, and aye lasting fountain of Divinity, and out of those books which were indited by the holy Ghost, and written by heavenly inspiration. So that whosoever shall advisedly consider, and attentively discuss the deep mysteries and profound knowledge laid up in the Scriptures, and therewithal also what surpassing wisdom harboured in their minds, which left behind them such divine instructions and wholesome documents, cannot choose but most plainly perceive, by how many degrees, divine learning and sacred studies do incomparably surmount all profane skill, and human knowledge: and how far things heavenly and eternal do excel things earthly and transitory.  
That the holy Prophets were not only most exactly seen in the peerless skill of Divinity, but most exquisitely also furnished with the entire knowledge of all thigns natural: and not ignorant in any kind of learning or discipline; may henceforth be sufficiently proved, and manifestly gathered, for that in their writings they use so many Similitudes, & make so many Comparisons of things fetched out of the very secrets and bowels of Nature; as namely, from beasts, fouls, worms, creeping and swimming creatures, Herbs, Trees, the Elements, fire, water, earth, air, rivers, brooks, wells, cisterns, seas, stars, pearls, stones, lightening, thunder, rain, dew, heat, drought, cold, winds, blasts, hail, snow, frost, ice, corn, seed, salt, leaven, nets, snares: and likewise from the humours in a man's body, Blood, milk, generative seed, menstrue, woman in travel, childbirth, dross, iron, gold, silver, and innumerable other things, wherewith they learnedly beautify their matter, and (as it were) bravely garnish and deck out their terms, words, and sentences with tropes and figurative Phrases, Metaphors, Translations, Parables, Comparisons, Collations, Examples, Schemes, and other ornaments of speech, giving thereby unto their matter a certain kind of lively gesture, and so consequently attiring it with light, perspicuity, easiness, estimation, and dignity: stirring up thereby men's drowsy minds, and awaking slothful, negligent, careless, sluggish, and reckless people to the consideration and acknowledgement of the truth, and to the following and embracing of godliness.  
Hereby as they do withdraw and deter the wicked from their wicked ways, by laying down before them, Similitudes tending to such purpose: so do they no less stir them up to virtue, to true happiness, to perfect felicity, to sound assurance, to the fear of God, and trust in his mercy. Finally, they each way seek to win them to the knowledge of God, and of themselves; and leave no way unattempted to allure and bring them to the truth and perfect blessedness.  
And as touching the godly, which fear the Lord, and frame their lives accordingly, they cease not to encourage, confirm, strengthen, and establish them in their virtuous doings, by earnest exhortation to persist in their well begun exercise. They do (as the Apostle S. Paul also willeth) admonish such as walk inordinately, and live out of course, being untractable 
2. Thes. 3, vers. 11.  and unruly, to remember their duty, and to acknowledge their fault; they gently 
1. Thes. 5, vers. 11.  reprove them, and mildly seek to recover them: they comfort the weak, and cheer up the moornfull, they strengthen and raise up the feeble and broken hearted, they revive the 
Isai. 61, 1.  sorrowful and heavy spirited, they raise up them that are thrown down: they use lenity, mildness and compassion towards all men in general: they are slow to anger, slow to revenge and violence: they heal the broken 
Luk. 4, 18.  and bruised consciences, they preach deliverance to the captives, sight to the blind, liberty to the imprisoned, comfort to the afflicted, joy to the distressed, health to the sick, recovery to the diseased; and to the miserable, releasement from the thraldom and tyranny of the Devil: all these they notably and elegantly set forth 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 royal blood) have discoursed of these things, and inserted the same into their writings: seeing likewise our Saviour jesus Christ and his Apostles have practised the same, and showed forth the like kind of doctrine: I thought my labour should be well bestowed, if briesly and by the way, I should in this treatise show what store of excellent learning, pro●ound wisdom, hidden knowledge, and ex●ct skill of nature; what zeal likewise of advancing true religion, and of banishing all idolatry and superstition there rested in those men that by divine inspiration have left and delivered unto us such worthy and wholesome matters, and such surpassing knowledge, by drawing into their books (for the greater ornament and setting out of their speech) the ●hole store and furniture of Nature.   

The second Chapter.  
Of the quality, property and nature of Mandrake, which Rahel, by entreaty and composition got of her sister Leah.  
IN the infinite number of fresh, green and flourishing herbs, which almighty God the creator and maker of all things hath made and appointed to grow out of the earth for the use of man: the herb Mandrake is not of least account, not last to be reckoned. Of the which, (because there is special mention thereof made in the holy Bible, and for that also it was accounted of, as dainty, delicate, and much desired to be eaten) we will therefore begin this our present discourse, and argument thereat.  
There be of this Herb two kinds: the one having leaves much like unto Lettuce, saving 
Mandrake.  that they be narrower and smaller, and of adarke or dim green colour. The Apple whereof groweth out at the centre or middle of the stalk, upon the small slender stems, in the bigness of a filbert, and some as big as a Walnut, or Chestnut. And this kind is called the female Mandrake.  
But the male Mandrake hath more goodly, fair and large leaves, of a whitish or milky green colour: whose Apples growing out at ●he middle of the stem among the broad and spread leaves, are in form round and orbicular, and of colour, yellow, much like to the yolk of a hen's egg, of a strong sent and savour, provoking sleep; but yet pleasant and delightsome: the root is blackish, cloven into two divisions or cliffs, like legs, folding and wrapped one about another, about the which, there grow many fine threads or small hairs. Whereupon certain cozening Makeshiftes, 
Much paltry and cozening knavery used about Mandrakes.  deceitful Pedlars, & hypocritical lurdeins in times past, and yet still in some places, devise out of the root of this herb, and bryony, to make certain shapes and proportions like to the feature and phisnamie of a man, resembling sometime a man & sometime a woman; being neither afraid nor ashamed to persuade and bear the simple ignorant people in hand that they grow naturally out of the earth in such form, proportion and making. Some of this lewd rabble of shifting mates, & shameless deceivers, impudently and boldly avouch and constantly affirm, that this is a creature, having life, and engendered under the earth of the seed of some dead person, that hath been convicted and put to death for some felony or murder, and that they had the same in such dampish and funeral places where the said convicted persons were buried: by which persuasion they pitifully abuse the credulity of silly people, & get from them by colour thereof no small sums of money. And some have been made to believe, that the apples and root of this herb hath had great virtue to procure antasie (which they call love) and as it were to enchant, and (perforce) to cause the party to whom it should be given to dote in amorous conceits, and to be foad in a fools paradise, as it is termed.  
Rahel (as the scripture mentioneth) was very desirous of this Apple, & made importunate suit to obtain it. For when as Reuben went out into the fields in the days of wheat 
Gen. 30, ●4.  harvest, he found Mandrakes and brought them to his mother Leah: which when Rahel perceived, being one that envied her sister for 
Rahe●● suit to Leah for Mandrake.  her fruitfulness in bearing children, she desired and entreated her said sister to give her of the same Mandrakes. Leah being offended with her sister's importunity, denied her request, and refused to bestow the Apples upon her. At length the matter between them was composed and agreed upon, under this condition, that Leah the night next following should sleep with jacob, who was husband to them both, and slept with them by turns: and that Rahel should have and enjoy the Mandrakes, which she is thought to have gotten from her sister, to the intent thereby the sooner to conceive, by eating the same apple, and sleeping with the patriarch jacob her husband. For, she greatly spitting her sister's fruitful womb, and no less desiring to banish and put away from herself the rebuke of barrainnes and sterility: bitterly expostulated with her husband, for that she could bear no children, whereas her sister was the mother of many. But jacob wisely and gravely correcting her error, and somewhat moved with displeasure against her, told her, that he was not therefore to be blamed; for that fruitfulness and beareing of children was the gift of God, and disposed at his divine will and pleasure.  
Now, whether Mandrake have any such virtue to make women fruitful, and to help conception, therein lieth the question and doubt. For, seeing that it hath a soporiferous nature and sleepy quality, and is withal also very cold, it is thought to be utterly unprofitable, unfit and strengthless to work any such effect. For answer whereunto, this I say, that as I confess it to be unavailable and unable to work such effect, or to bring any such thing to pass in cold and moist countries, or in a cold and moist womb: 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 afric, Spain, jury, Mauritanie, Barbary, Egypt and such like countries, where the women be of an hot constitution, and have adust, ●rie, unkindly, faint and lean wombs, this kind of Apple may safely and very conveniently be eaten. For by the eating thereof, the body may expediently be brought (as I think) to a temperateness: in that, the same (after carnal knowledge) being brought a sleep, the womb is the better enabled to retain the seed, not suffering it to evaporate as in an hot & dry matrix it usually cometh to pass. Which thing I have (by experience) in many found to be true: who for the great and excessive distemperance of their wombs, have continued barren and childless, albeit their husbands have been as likely men to have begotten children as any. Yea this same distemperance hath many times bred contagion in the generative parts of many men, through the salsuginous, and frequent unnatural humour thereof. To women of such constitution, (who for the most part are immoderately thereby given to untamed lust) these Mandrake apples may without any danger, yea to great purpose and avail be safely given: as also Pompions, Cucumbers, Gourds, Melons, Purslane, Lettuce, Nightshade, with such like cooling Simples, whereby that excessive heat, and immoderate distemperance of the matrix and womb may be qualified, and conveniently rectified.  
I know right well that in these our Northern parts of the world there are sundry kinds of plants and Herbs, which being naturally harmful and pernicious, can not choose but impair and damnify health, if their dangerous quality and offensive effect be not inhibited and met withal. This is the reason, why we qualify all those Herbs that are naturally cold, with pepper, ginger, & grains of Paradise: by the which, their malice is restrained, & their harmful quality conquered. So, muhrooms & such other excrements of the earth, to the Italians and people beyond the Alps are nourishable and harmless, whereas to us inhabiting this country, they are both dangerous and venomous, unless their pernicious quality by some hot condiments be mitigated and mastered. Moreover in hot regions, parched and burned with the full force of the Sun, all things attain the sooner and the better to their ripeness: whereby it cometh to pass, that these kinds of delicacies, which (as stirrers and provokers of wanton lust) are so highly esteemed, and so inordinately desired of these lascivious riotours and incontinent spendthriftes, to increase and irrite their beastly lust, do little or nothing prejudice the health of their bodies.  
But that the Hebrews in the old time took great delight and made singular account of Mandrake for the fragrant smell, and singular comfortable sent thereof, may well appear by that marriage song or Canticle of Solomon. Which maketh me to think that it was greatly esteemed, much desired, often 
Cant. 7, 13.  handled, and carried about in jury, for that it hath in it a very delicate and pleasant smell, inducing and provoking sleep, which unto weary and weak persons is both comfortable and recreative.  
And now to speak somewhat by experience in myself, what I have found and tried by this Mandrake, I will here by the way show you, what happened unto me through the same. It so fell out, that in the summer season (for at this time of the year the Mandrakes be ripe) I chanced once or twice negligently and rechlessely to lay up on a shelf in my study some of these goodly and beautiful apples. But behold what thereof ensued. Certes I became so sleepy and drowsy, that I could not, but with very much ado, keep myself waking. Striving thus (all that I could) to shake off this drowsiness, and finding no reason to lead me how it should so come to pass, at length by casting mine eye about each corner, I espied the Mandrakes, which I had afore there laid: which after that I had taken away and removed into another room, I presently recovered my former alacrity, and put to flight my sluggish drowsiness.  
But from this sweet smelling and most fragrant apple, (whereby the carrier thereof becometh gracious and the better liked with his beloved) the bridegroom taketh occasion 
Cant. 7, 11.  to walk forth into the field. For, when as in the spring & summer seasons all things do●● burgeon and flourish, and that the Mandrake's and other pleasant plants do gallantly and odoriferouslie smell, he calleth his sponse o● bride out of her chamber, to the intent she may for a while leave the city, and pleasantly repose herself in the gardens of pleasure in the suburbs, refreshing herself with the manifold variety of most beautiful herbs, and delightsome trees, as namely, spikenard, violet, lilies, pomegranate, Mandrakes, and the flourishing vine. For, as all the trees, herbs and plants growing out of the earth, do in the spring time of the year, specially flourish and blossom, and exceedingly both for the gallant hue of the blooms, and also for fragrancy of smell delight the beholder: so namely and above the rest, the Vine sendeth forth a most excellent and surpassing scent.  
It flowreth about the beginning of june, and having many weak and slender branches from whence groweth sundry new knotty shoots, bringing forth at every knot or joint, broad jagged leaves divided into five cuts or parts, it yieldeth forth a most pleasant smell, wherewith the heart and brain of man is marvelously recreated, so that it is no small solace and delight for a man during the time of the flowering thereof, to dine, sup, or otherwise to pass away the time in some convenient arbour or gallery under this most gallant and brave tree.  
It is also said that the odour and smell of ●●e leaves & flowers of this tree be so sovereign, that no venomous beasts will approach near thereunto; insomuch that Serpents, Snakes, Adders, Toads, and such like, cannot abide to come near where it is. During the season and time therefore of the flow ring of this tree, it is right wholesome under the shade thereof to walk, sit, confer, talk, and cool ourselves, sith the same may without danger of noisome and venomous creatures be safely performed. The Bridegroom Christ therefore (for so is he termed by john the Baptist, being singularly affected toward his Spouse the Church, which is the Congregation of faithful believers) delighteth in nothing more, than in the advancement of the honour, dignity, comeliness and beauty of his Bride: neither contrariwise, doth the Bride in any thing so much delight as in requital of kindness, and recompense of courtesies toward her husband and Spouse: so that between them twain, there is no apt, proper, and resembling Similitude to be conveniently gathered either out of the Heavens, Stars, Planets, Mountains, Hills, Woods, Groves, Fields, Herbs, Flowers, Trees, Wine or Vine, out of which any sweet, pleasant, delectable, or wholesome smell, savour, or sent proceedeth; but that the same be most pithily, and according to the honourable dignity of either party most fitly applied, and upon occasion most orderly and learnedly alleged.  
Thus is the Bridegroom there aptly compared to sweet Spikenard, to a bundle of Myrrh, to a bunch or cluster of pleasant Grapes. The same Bridegroom also compareth his beloved (for her excellent whiteness and sweet smell) to a Lily: insomuch that if her handmaids or those of her train should be compared unto her, they should seem to be but thorns and mongrels, without honour, beauty, estimation or dignity. These and such like Metaphors are most plentifully to be read and seen, not in this Song or Canticle only, but in all the rest of the sacred Scripture also; so that there is offered unto each diligent Reader and industrious Student matter enough, wherewith to delight himself, and to recreate his mind, at least way, if he attentively bend himself in fervent desire, entire care, and advised cogitation to consider herein the excellency of Nature, and the incomprehensible majesty of the Maker and Creator.  
There are found (I say) in this Song or Canticle, very elegant similitudes taken from such things as are known to be cordial and sovereign remedies against the debility of the vital spirits, Sounding ecstasies or Trances: as namely, sweet, smelling and redolent wine, delightful and comfortable Nosegays of fragrant Herbs and pleasant Flowers. So likewise the Bride being now ready to faint and languish, and (as it were) at the point to quail and shrink down through immoderate love toward her husband and Spouse, commandeth her handmaids to bring some comfortable Restoratives, & to apply sweet scented odours to her nose: Stay me (saith she) with flowers, and comfort me with apples, lest I 
Cant. 2, 5.  faint, for I am love sick. So also do we use, when any fall into a sounding or trance, to give unto them cinnamon, Cloves, Vinegar, Citrons, Lemons, Myrtle, Narde, and other soot Simples to smell unto, which by the Scriptures, and ordinary experience are known to be for that purpose good, cordial and sovereign.   

The third Chapter.  
Of Manna: and first of that which reigned down from Heaven: and next of that, which is usual in Physic.  
WHereas the children of Israel in the wilderness were fed with Manna: it may not be thought 
Exo. 16, 14. Num 11, 8. Deut. 8, 16. Psal. 78, 24.  to proceed from any natural cause, but even from the divine power, and miraculous handy work of almighty GOD, who yet (notwithstanding) used the ministery of nature in the doing thereof: as he likewise did in the Quails which he sent among them into the Camp: and as he also did, when as the Rock being smitten, yielded forth water abundantly for the refreshing of the dry and thirsty people: or as when by the casting in of a piece of wood the bitter waters became 
Exo. 15, 25. Num. 20, 8. Exo. 14, 21.  sweet: or as finally, when by a most strong East wind the red Sea was dried up, and gave free passage unto the Hebrews (all the Egyptians pursuing them, being utterly swallowed up and drowned.)  
The like reason is to be given of the Meal and of the Oil which was still increased 
1. Kin. 17 16 2. Ring. 4, 6.  without wasting, at the prayer of Elijah, and of Elisha: of the Raven that brought bread and flesh to Elijah: of the Angel that brought unto him a cake baked on the coals, and a pot of water; in the strength whereof he journeyed forty days and forty nights 
Cap. 19, 6.  without any other food, until he came to Horeb, the Mount of God, where he found a cave, in the which he safely hid himself from the tyranny of wicked jezebel, who cruelly persecuted and hunted all the Prophets of the Lord to death.  
These and such like admirable, wonderful and miraculous works, could the Lord even with a word or a beck without the help of any thing, have brought to pass: but yet his divine will and pleasure was, to use natural things, (whereof he is both the worker and governor) as the means or instrument whereby to achieve and work the same strange effects, to the relief of his children, and comfort to their distressed minds.  
The like have we to observe and note also in Hezekiah being sick, and by the doom of 
isaiah. 38, 21. 2. Kin. 20, 7.  God himself appointed to die, whose boil was cured by a lump of dry figs (which in operation are maturative) laid plasterwise to the same. Out of the which, we are to learn this most profitable lesson, that albeit God be able to heal without any medicines, yet his pleasure is, that in the time of sickness, we should not contemn Physic, as the means whereby our recovery is wrought, but to use the same in the fear of God, for the restoring of our health and prolongation of our life.  
The like means did Christ himself also use, in restoring sight unto a poor blind 
john. 9, 6.  man, when as he spat on the ground and made clay of the spittle, with the which he anointed his eyes, with further commandment to him to go and wash himself in the pool of Siloam. In like sort also, cured he a dumb man, & restored unto him his speech, 
Mark. 7, 32.  by putting his fingers into his ears, and touching his tongue with spittle.  
These kinds of miracles did the Lord work, some while with only touching, and 
Mat. 20. 34. Mar. 10, 52. Luk. 18, 42.  some while with only a word, requiring nothing else at their hands that were cured, but only firm and steadfast faith and undoubted confidence to obtain their requests, as namely in poor blind Bartimaeus, faithfully crying unto Christ, (notwithstanding the churlish rebukes and checks that he sustained for so doing, at the hands of some of the company) appeareth.  
But albeit Almighty God for his great mercy sake, and for the inestimable love wherewith he most bountifully loved mankind, did many and sundry ways signify his infinite goodness toward them: yet most singularly and notably did he testify and make apparent his wonderful power and heavenly might, in working most strange, most supernatural and inimitable miracles. Among the which being innumerable, the raining and sending down of Manna so copiously and abundantly from heaven, to suffice such an huge and populous multitude, is namely and specially to be remembered.  
For, when as the people (being a confused multitude) to the number of six hundredth thousand persons, repiningly murmured against God, and Moses his servant, for bringing them out of Egypt, into that waste 
Num. 11, vers. 31. Exo. 16, 13. Psal. 78, 24.  Wilderness, to be (as they seditiously muttered) there starved and famished: God in the evening of the same day sent into their Camp an incredible multitude of Quails: and in the morning the Dew lay round about the Host upon the ground, and when the Dew that was fallen, was ascended, the●● appeared upon the face of the Wilderness, a small round thing, thin as the hoar frost upon the earth, in the likeness of Coriand●● seed, of the colour of Bdellium, and in relish or taste like unto Wafers made with Honey. When the children of Israel being thereat greatly astonished, or (as some expound it) contemptuously regarding it, did with admiration or irrision behold it; they said one to another, Manhu, What is this? For they witted not what it was.  
The Manna which is used in Physic. being hot, temperate and moist is not altogether unlike unto this which we have now mentioned. For there is gathered in hot Countries and warm Regions an aery and dewy Honey, distilling and dropping from the Air in the night time about the Canicular days in Summer, and falling upon Trees, Branches, Herbs, Boughs, Flowers and Stones in small drops or grains, which being rolled and chafed a little while with the tongue, melteth and dissolveth as it were Sugar, and with a most delicate sweetness singularly delighteth the palate and mouth. It is right sovereign and beneficial to lenify the roughness of the jaws, and asperity of the Throat. It notably quencheth heat, purgeth blood, looseth and mollifieth the belly, as the Cassia fistula doth, but somewhat more gently and mildly: and therefore may safely and without any fear or danger be ministered to tender Folks, younglings, Aged persons, Women with child, or that lie in childbed, taking the quantity of an ounce in weight at once, having always regard and respect (as meet it is) to the nature and constitution of each particular persons body.  
And it is termed by the name of Manna, or Melaereum, because being drawn up from the earth by the heat of the Sun in the day time; it falleth down again in the cool night season, and lighteth upon Trees, plants, etc. in such proportion, shape, taste, sweetness and relish almost, as the other Manna was, which the Bible describeth, and which the Israelites did eat many years; insomuch that with the long use thereof, they fell to loathing of it, and disdainfully to despise the great bountiful gift of their Lord and God.  
I myself have sometimes found this Manna at such times as I have purposely walked out of the University to seek for Herbs in mornings afore daylight, specially at the later end of the Spring, when the Air hath been mild and the weather calm.  
But there is sold by some of these covetous and unconscionable Apothecaries in steed of this true right Manna or Airy Honey, another counterfeited and sophisticated Manna, made of Seine and Sugar. But by the melting thereof in the mouth, the patchery and sleight may soon be espied.  
There be some that gather about Bee hives, and other places where Bees do mellifie, certain excrements of yellowish colour and sweet relish like to Honey, believing and making others to believe that the same is the right Manna, distilling out of the Air, whereas in very deed, it is nothing else, than a certain excremental liquor, juice, jelly, slime or spittle, coming from Wasps, Dorres, Drones and Gnats. For, these kinds of unprofitable Bees do lie in wait to lurch the labours, and to suck the Honey made and gathered by the painful toiling Bees, which so soon as the same poor Bees espy, they join their forces together, set upon those thievish Drones and filching vermin, and never leave till they have banished or destroyed and slain them: And this is by the most excellent Poet Virgil notably avouched and set out, where he saith:  
They fashion, trim and bravely deck 
Georg. lib. 4.   
Their Combs for Honey sweet:  
And neatly frame their waxy web  
As for their work is meet.  
With careful care some hatch and breed  
more young ones for increase:  
While others, Honey of the best  
To gather never cease:  
Wherewith their stately Cells they fill  
With store of Nectar fine:  
Showing themselves a dapper Crew  
To brew this juice divine,  
Each one is set unto his task,  
Each one his work doth know:  
Some range abroad: some stay at home  
And labour do bestow,  
By couching into order neat  
What others home do bring:  
Or else in Warlike guise they drive  
The Drones from Hive with sting.   

The fourth Chapter.  
Of wild lettuce.  
Almighty God every way seeking the benefit and furtherance of 
Exod. 12. Numb. 9  man in godliness, and in most ample sort pouring out his unspeakable bounty upon him, requireth at his hands again in am thereof none other recompense, but that he should love and honour him, and in most assured trust and undoubted belief lean unto his most gracious promises. He sundry ways admonisheth him, and in many sorts putteth him in remembrance of his duty, and stirreth him up from his slothful, negligent and careless security, to an acknowledgement of the benefits which he hath received, lest otherwise he should ungratefully forget them: For this cause and purpose the Lord GOD instituted diverse rites, and sundry solemn ceremonies, not only in the old Law wherein all things concerning Christ and his kingdom were typically shadowed, but also in the Gospel, wherein all the promises of God were really, perfectly, plainly and effectually exhibited, fully finished, and substantially manifested, as Christ at the time of his giving up of the Ghost witnessed. 
joh. 19 30.   
Thus doth he testify and assure men of the infallible performance of his promises, and of his heavenly atonement and reconciliation 
Why Sacraments were ordained.  with them, by certain Signs, Tokens, Seals, or Sacraments, visible to the eye, and apparently subject to outward senses.  
For Baptism being the Seal of the righteousness 
Baptism. Rom. 4, 11. Gen. 17, 12. Exo. 14, 22.  of Faith, and the first entrance and receiving into the Church, was figured by Circumcision and by passing through the red Sea: insomuch that we be thereby consecrated unto God, and engrafted into him, by faith, with full deliverance from the guilt of our sins.  
And in place or steed of the eating of the paschal Lamb, we have now the holy Communion 
Supper of the Lord. Luk. 22, 19 1. Co. 11, 24  of the body and blood of Christ: which he hath left unto us and commanded to be solemnly frequented and celebrated of all true Christians, for a perpetual remembrance of his death and passion, and for a continual memory of that his most inestimable benefit of redeeming us freely without any desert or merit in us, from the tyranny of the Devil, and from the power of death, having all our sins and iniquities entirely forgiven, and clearly pardoned, in and through our merciful Mediator, Advocate and Atonement maker jesus Christ. For the Law was given by Moses, but grace and 
john. 1, 17.  truth came by jesus Christ. This mystery lively 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 son Isaac: and in the ordinance and institution of a male Lamb without blemish, which Moses by the prescript commandement of God, solemnly appointed to be eaten with sour Herbs, or wild lettuce, for 
Exod. 12, 5.  the better retaining in fresh memory: the miserable slavery and thraldom wherein they afore lived under Pharaoh in Egypt: from which most slavish yoke and intolerable bondage, they were mercifully delivered.  
The passover therefore was instituted, to 
passover. paschal Lamb.  revive, retain, and renew the memory of that day, wherein the Israelites by striking their door posts with the blood of the Lamb were preserved from the danger of the Angel, that was sent to destroy and kill all the first borne in Egypt: and whereby they safely passed through the red Sea: which day was thereupon termed passover, being a word aptly and fitly importing most wholesome instruction and comfortable direction, unto us living in the troublesome wilderness of this miserable world; to admonish us of our passage toward our heavenly Country, and blessed dwelling of immortality.  
This Lamb was commanded to be eaten with sour Herbs, or wild lettuce: for that, in this our wretched life, all things are bitter, troublesome, grievous, and full of calamity, having in it a great deal more Aloe than Honey, that is, much greater store of misery and mischief, than of joy and tranquillity.  
Some hold opinion, that under the name of lettuce, there be also comprehended the Herbs Succory and Endive, bearing a white bluish flower and jagged: which being kept covered and buried in sand or gravel, is used in winter time for salads at the beginning of meals. The using and handling of it in this sort, causeth it to forego and lose his bitterness, and withal to become excellently white, much like to the inner leaves of the great white Cabage or Colewort. And these Herbs be very good and profitable against the obstructions of the Liver, for that, they have in respect of their bitterness, an abstersive virtue and cleansing force, opening the pores and passages, and enlarge all oppilations. They be also very good to cure the tertian Ague, and the jaundice. They qualify also and mitigate all the distemperance both of the Gall and Liver, wherewith (as by their tawny complexions it appeareth) the jews are specially encumbered. These Herbs or plants hath Virgil learnedly remembered and set out, where he termeth Endive to be 
Georg. lib. 1.  naturally bitter. And in another place, he saith:  
I could describe (if leisure served) 
Georg. lib. 4.   
The Garden how to dress:  
And how each Herb to plant and sow,  
All this I could express:  
The Rosebanks that renowned be  
Of Paestum fertile soil,  
Which twice a year yield forth their crop,  
With help of slender toil.  
Endive likewise and chicory  
That grows in waterish ground  
In Meads and Ditches; Smallage green  
And Parsley might I sound.  
And how the gallant Cucumber  
Delightfully doth smell  
And stretch itself along the grass:  
Of all these could I tell, etc.  
Columella likewise greatly commendeth 
Lib. 10.  them, and wisheth them to be carefully planted and nourished in Gardens, as a necessary help at a pinch for any present occasion: for that, the husbandly benefit and household stay thereby growing, may serve in steed of a thrifty Larder, as Tully in his Book of Old-age termeth it.  
Let Gardens stored be with Herbs that bring  
Good taste to meats, and stir up appetite;  
As chervil, Endive, lettuce, and such thing  
As orderly the stomach may irrite.  
Like unto these in virtue, nature, effect and operation, are the herbs Chondrilla (which we may call Gum Succory) the soft milk Thistle, Dent de Lion, or Rostrum Porcinum, Hawkeweede called Hieracium; all which have in them a milk white juice and yellowish flower, very pleasant and dainty food for Hares and Coneys. For by eating thereof, these small Creatures preserve themselves from embolning and dropsie-like swelling, by reason that the bitterness of these Herbs, drieth up their moisture and superfluous humour. Wherefore such of them as be not too greatly bitter, are in the beginning of the Spring, when their leaves be tender, good to be used in salads.  
But that the wild lettuce (which is termed by the name of Endive) was used at the eating of the paschal Lamb only as a condiment or sauce, I cannot easily be persuaded: because (by reason of the notable nipping bitterness thereof, which biteth the tongue) it is not fit to be eaten, neither can it serve for food, nourishment or meat, saving only when it first springeth up, and is very young, that is, ere it be armed on his back side with sharp prickles. For the common Endive which is the very right Wild lettuce, in bitterness passeth all other plants and herbs whatsoever that contain in them white juice, sap or liquor. And therefore Physicians use to minister Endive in medicine, while it is young and tender, and not when it is full grown, prickly, and old. But the other kinds thereof, namely Succory and Seriola, I am fully persuaded may be used as a sauce or seasoning, to relish Lamb being either roast or sodden: and thereof (aswell the leaves as the roots) have our Country folks learned to make right wholesome and toothsome Salads. The root thereof is well near a cubit and a half in length, which many do use to slit into small parts, like to the red Parsenep or Carot, and so to eat it with Oil, Vinegar and Pepper, as they do Cucumbers, Sampiere, Charlocke or Raponse, with many such like, as the time and season of the year doth conveniently yield and afford.   

The fift Chapter.  
Of the olive and wild olive Trees, and of olives and Oil.  
AS the Palm tree (which will not be kept down with any weight) is the 
Revel. 7, 9  Badge, Ensign and token of victory: so is the olive tree a betokener and singnfier of peace: for proof whereof, the Dove may serve, which Noah sent out of the Ark, who after the flood was abated and the waters slaked, came again, bringing in her mouth an olive leaf, as an apparent figure of God's wrath mitigated. 
Gen. 8, 11.   
The leaves of this Tree be long and narrow, much like to the leaves of a Willow, Wythie or privet, green at the top, but whitish and of an hoary colour rowarde the neither end, like the white Poplar: the flowers be small, and many, of colour brown, pleasantly and delightfully smelling. It beareth berries in marvelous great number, in form like to an Egg: which when they draw toward ripeness, are endued with an Oil & fativice. Out of whom there is pressed and drawn an Oil, that is of excellent virtue to strengthen the joints, comfort the members, and also to mitigate and assuage any dolours of the body. It suppleth the Limbs, and maketh them nimble, active and lively, specially being outwardly applied, rather than inwardly received. There with the body being anointed not only looketh the neater and smother, but also becometh a great deal the stronger, readier, and fit to any exercise or labour.  
This (no doubt) did David well know, where he expressly mentioneth the same, and breaketh out into most earnest, hearty and vehement praise, and thanksgiving to God for the same, and other benefits. It is 
Psa. 104, 15  the Lord (saith he) that causeth grass to grow for the cattle, and herb for the use of man, that he may bring forth bread out of the earth, and Wine that maketh glad the heart of man, and Oil to make the face to shine, and Bread to strengthen man's heart.  
To the same purpose tendeth also that saying of Pliny, affirming that, there be two Liquors, most wholesome to man's body, to wit, inwardly, Wine, and outwardly, Oil.  
That pitiful Samaritane also (by whom is 
Luk. 10, 34.  meant Christ) powered Oil and Wine into the wounds of the man that fell among thieves, being two most excellent things in such cases to be ministered: Wine, to scour, cleanse and mundify the wound: and Oil to supple, lenify, and assuage the pain, and to heal the distressed patient. Hereby is meant and signified, that Christ (contrary to the guise of the careless Priests and negligent Levites) healeth with his heavenly doctrine, afflicted consciences and wounded Souls, bindeth up the sores of the amazed mind, recureth and skinneth the agonies of the troubled conscience, and that in such sort, that no appearance or show thereof is left to be seen, that is to say, so entirely and wholly, that none of all the misdeeds which he hath afore committed, shall be to him imputed, or once laid to his charge.  
This Oil being inwardly taken, doth mollify and lose the belly, assuageth all pain, swelling and inflammation, slicketh and smootheth all roughness and asperities, daunteth and encountereth poison; it maketh the belly soluble and slippery; it provoketh vomit, whereby all noisome, hurtful and pernicious things may be the better expelled; it hindereth and letteth through the slippery nature and gliding faculty that is in it, that poisoned drinks and venomous potions shall not pierce or enter into the veins, to the endangering of the body with death: yea, it hath this quality, property and commodity also further, that being taken afore hand, it withstandeth drunkenness, and will keep a man that he shall not hastily or quickly be overtaken and cupshot.  
Unadvisedly and beside the rules of art do some deal, that apply and lay to such members as are broken, wrentched, out of joint, bruised, shrunken, battered and harmed by some fall, this Oil or Butter. But the Verdivyce, or Oil that is made of the Olive afore it be full ripe, hath an astringent power, and is very good to bind, unite, knit and consolidate the sundered and dissolved parts of the body. But yet, at the first, and in the beginning while the wound is green, (if the age of the party will bear it) it shall not be amiss to anoint or instill into the place some Butter or Oil, (a vein being first opened) to assuage the pain, and dissolve the clottered and congealed blood engendered in the same.  
For which purpose, my use and order is to minister unto the party, a potion made with the powder of Madder and Nutmigs: and afterward to apply unto them some such things as are by nature consolidative, to wit, 
A potion consolidative.  millfoil or Yarrow, red roses before they be full blown, Myrtle Berries, all the kinds of Symphitum or Comfrey, Sperma Coeti, right Mumia, rheubarb, and Nu●mig; & to boil all these together in red wine, which is by nature stiptic and astringent.  
The berries are called in every Country almost by the name of Olives: which being 
Olives.  gathered afore they be ripe, and while they be yet but newly green, are usually kept in pickle or brine, and are excellent good to provoke appetite, and procure to a man a stomach to his meat; and they be good also, to withstand drunkenness, as like wise bitter Almonds be.  
From the fruit and flowers of this Tree or Plant, divine Writers derive and fetch sundry Similitudes both apt and elegant. So in the book of job, where speedy destruction is denounced to the wicked and blasphemous, it is thus said: Before his day shall God 
job. 15, 33.  destroy him, and his branch shall not be green: be shall be cast out, as the Vine doth her sour grape, and as the Olive doth her flower. That is to say, he shall be taken away before his day by quick and sudden death, and shall not arrive to ripe age.  
And the Similitude is taken from such Trees and fresh Herbs, as in the Spring tide grow up gallantly, and appear most beautiful, and yet their blooms through blasting, do either come to nothing, or else are shaken down with the sturdy storms of nipping winds and tempestuous weather. For, God doth not long suffer the wicked to enjoy their prosperity, or to have in all things their wished will and desired success, but even in the midst of their slaunting pride, and when as for age they might have lived a great while longer, he cutteth off their days, and bringeth upon them a sudden and speedy destruction.  
Thus do we read, how God hastened his judgements, & brought the flood upon the world, for that they would not be warned, nor repent and amend their wicked lives, 
Gen. 6.  but daily grew from worse to worse. And God threatening sudden destruction, and denouncing dreadful woes unto the Priests and Ringleaders of Ephraim, for their careless contempt of Religion, whereunto through their pride and drunkenness they were fallen, thundereth out his grievous ire and heavy indignation against them for the same by his Prophet, where he saith: Woe to 
Isai. 28, 1.  the Crown of Pride, the Droonkards of Ephraim: for his glorious beauty shall be a fading flower, and as the hasty fruit afore Summer and ripening time. Whereby his meaning is, that they with all their pomp, stateliness and arrogancy, shall be brought low, and thronwne down, as Summer fruit and soon ripe figs, that are by and by with greediness 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 Egyptians: Afore the Harvest when the flower is finished, and the fruit is riping in the flower, shall the branches (of Egypt) be cut down, and the boughs thereof taken away. Whereby he signifieth that the Egyptians shall be served, even as soon ripe fruits, and first grapes or berries, which are ripe before their time, and are ready to be eaten afore the season that other fruits are. For such kind of fruits do quickly rot, and will not long be kept, so that thereby his plain meaning is, that their felicity and glory shall not be of any continuance.  
By the olive Tree also and other Trees beside, the good success and plentiful abundance of all things toward the godly, together with the increase and continuance of the same, is signified, which the Prophet David plainly witnesseth, in his comparing of a godly and virtuous man fearing God, to a Tree planted by the water side, that is fruitful 
Psal. 1, 3.  and bringeth forth his fruit in due season.  
jeremiah amplifieth and discourseth the same Argument more at large, where he pronounceth all calamity and misery to the froward and stiff-necked people, that forsaking the Lord God, sought help, refuge and succour in man, and things of vanity. Cursed (saith he) be the man that trusteth in man, and 
jerem. 17, 5  maketh flesh his arm, and withdraweth his heart from the Lord: for he shall be like the Heath in the Wilderness, and shall not see when any good cometh, but shall inhabit the parched places, in a salt hungry and fruitless soil. 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 river, and shall not feel when the heat cometh, but her leaf shall be green, and shall not care for the time of drought, neither shall cease from yielding fruit. By these and such like Metaphors is the steadfast trust that ought to be wholly put in God, commended and set forth: signifying that our heart, mind, hope and cogitations, ought not to depend on any other, not to be directed to any other, than to him alone, from whom all goodness floweth, and who is most bountiful, willing and ready to give all manner of good things unto men (truly calling upon him) in most large and ample foison.  
hereupon it was that David relying upon God, and staying himself under his governance and protection, rather than upon any vain, transitory, and momentany things of the world, contrary to the guise, custom, and manner of the wicked, saith thus: I shall be 
Psal. 52, 8.  like a green Olive tree in the house of God: for I trust in the mercies of God for ever. Again, where he describeth and setteth out the blessedness and plenty that shall light upon the man that is not idle, but feareth the Lord and walketh in his commandments: and the fruitfulness that shall be given to his wife, he saith: Blessed 
Psal. 128.  is the man that feareth the Lord and walketh in his ways, he shall eat the labours of his hands, & all things shall go well with him: His wife shall be as the fruitful Vine on the sides of his house: His children as the Olive branches round about his table. Lo, thus shall the man be blessed that feareth the Lord. Likewise in the prophesy of jeremiah, God calleth the people: that he taketh singular delight in, A green Olive tree, a fair and 
jer. 11, 16.  of goodly fruit, which is, as though he should say, the name of it is unto him pleasant, gracious and amiable.  
With the same agreeth also the Prophet Hosea, who with the same Spirit and out of the same fountain wrote his Prophecies. The beauty of Israel (saith he) shall be as the Olive 
Hosea. 14, 7  tree, and his smell as Lebanon. Whereby he signifieth, that all they which assuredly and undoubtedly cleave unto God, and obediently walk in his precepts, shall stand highly in his favour and grace, and be unto him both pleasant and acceptable. For, as a sweet smell and fragrant odor reviveth the spirits, and refresheth the senses: so doth the smell of a man that embraceth the wholesome doctrine of God, and dutifully conformeth himself to his divine will, delight, recreate, refresh, and please him.  
And that chosen vessel S. Paul, showing how gracious and favourable they stand before God, which sincerely advance his glorious Gospel, and faithfully instruct others in the same, saith that We are unto God the sweet 
2. Cor. 2, 15.  savour of Christ in every place.  
And the Patriarch Isaac: The smell of my 
Gen. 27, 27.  Son 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 her Spouse, saith: Because of the savour 
Cant. 1, 2.  of thine ointments, we will run after thee, etc. that is to say, we will endeavour and study the best that we can or are able every one of us in his calling, that we may be fed and refreshed with his wholesome doctrine, which cheereth the feeble, and recreateth the weary, none otherwise than a sweet and pleasant smell delighteth the senses of those that swoon, or fall down for debility and weakness of their vital spirits.   

The sixth Chapter.  
Of the prickly Bush or thorny Shrub, called Rhamnus: and of some, Christ's Thorn.  
THis thorn Rhamnus is a kind of Shrub or Bush, that is on every 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 quantity, of an yellowish colour, & round form, as big as a Myrtle or juniper, and of taste most sharp, sour, tart, and eager. If a man be not wary and heedful in the handling whereof, he may quickly wound his hand with the sharp prickles that grow thereupon. The berries which are sobbie and waterish, being bitten with the teeth, tasted with the tongue, or crushed and bruised with the fingers, 〈◊〉 tan and die the same with a yellowish or saffron colour.  
Of this Thorn there be three kinds: among the which this kind that we not speak of, groweth in great abundance in the gravelly soil and bushy grounds of Zealand. In which country all along by the sandy soil of the Sea coast, there are growing many and sundry sorts of these and such like shrubs, shoots, and thorny prickled bushes, as namely this Rhamnus, Bremble brier, Sea Purcelaine, Furze or Gorse, Holme or hulver, Teasels, Cardthistles, Seaholly, Camock, Restharrowe and petty Whin, beside many others.  
Bellonius a learned man (who for the increase of his knowledge traveled through the land of jury and Syria) holdeth opinion that the thorny Crown, wherewith the jews crowned our Saviour Christ, was of this Rhamnus: whereunto he is persuaded, for that in those Countries there is none other sort of thorn growing.  
From this thorny Bush or prickly shrub, doth the princely Prophet David take a most excellent and fit Similitude, against the haughty pride, presumptuous tyranny, factions mutiny, and intolerable cruelty of bloody Caitiffs and treacherous wretches, that maliciously lie in wait to surprise the innocent, and supplant the godly: whose wicked practices and undermining drifts, shall (notwithstanding) be frustrated and defeated: and all their spiteful imaginations annihilated. As raw flesh (saith he) beforc your pots feel the fire of 
Psal. 58, 9  Thorns, so let them be snatched up. That is, they shall miss of their purpose, and quail in their conceived mischief: their devices shall be dashed ere they be thoroughly hatched, even as young thorns, which shall be plucked up and weeded out afore they ever come to full ripeness, or to have any hard prickly nature: because the Lord (as it were with a tempest) will destroy them, and carry them away (as with a whirlwind) in his wrath, & bring down their high looks and mischievous platforms. By which words, he signifieth and meaneth, that although they practise never so many sleights, policies, devices, deceits, frauds, quarrels, massacres, murders, spoils and desolations, yet shall they come short of their desire, and not be able to bring to pass their conceived mischiefs, but shall be nipped (as it were) in the bud, before they can attain to any ripeness or strength to work their malice.  
Under which words there be covertly also included this further meaning; that such wicked persons practising tyranny and oppression towards the silly inferior people, shall be violently taken out of this life, even as flesh is taken out of the pot or cauldron, being half raw, or before it beynough sodden, or meet to be eaten: having scarcely felt the heat of the fire that is made of thorny, prickly, and crackling Rhamnus.  
For, Faggots and Bavens of Furze, Thorns, Rhamnus, juniper, brambles, briars and Bushes, are wont not only to scratch, prick and wound the hands of such as deal with them and handle them; but also being laid on the fire, they terrify and make afraid those that sit thereat, with their crackling flame and sparkling noise, in so much that they cast out upon those that be near, dangerous sparks and hot burning brands.  
This therefore must be understood to be the sense and meaning of these words of the Prophet: That although Tyrants, Oppressors, Sycophants, and Bloodsuckers do rage and rave, stamp and stare, fret and fume, and every way seek occasions to overcrow and supplant the innocent, yet shall they miss of their purpose, and nothing shall succeed according to their desire, but that by their sudden and unlooked for death, the godly and innocent shall be delivered out of their jaws and danger.   

The seventh Chapter.  
Of the wild Gourd, commonly called Coloquintida.  
coloquintida is used in Physic to purge Phlegm and Choler, as well yellow as black: which humours it expelleth mightily and forcibly, but not without detriment & danger to the powers and faculties of the body: so strongly sometimes opening the veins, that it causeth blood to ●ome forth. To qualify therefore his dangerous nature and imperious operation, it ●hall be very expedient to put to it Mastic ●nd such other things, as are good to strengthen and comfort the stomach.  
The fruit of it when it is ripe, is round and ●leake or whitish, of the bigness of a Ball, or ●f an Orange or citron. If the upper part of ●●e rind or bark being yellowish, be pared ●…ay with a knife, the inside is full of juice, ●●d of a most bitter taste. As appeareth in ●●e history of the Book of Kings.  
For, whereas Elisha his servant went out 
2. Kin. 4, 39  to the fields to gather Potherbes, and a●ong others gathering this Coloquintida, and shredding it into the Pot, not knowing what it was, powered out the pottage for the men to eat, they had no sooner tasted thereof, but they presently cried out and said, Death is in the Pot: because the bitterness thereof was so extreme, that they thought they had been poisoned. Elisha being not unskilful in the Secrets of Nature, forthwith bethought himself, how this bitterness might be met withal and qualified. And therewithal he cast Meal into the Pot, whereby the pottage became good and savoury, and might 
Meal.  be safely eaten, without danger or harm.  
There is reason Physical to be yielded for this matter. For Malt meal, namely, o● Barley malt, hath that virtue, nature, and operation, that it taketh away all unnatural relish and bitter taste. And by common experience we find it true, that brackish and bitter water being mingled with Barley malt, becometh sweet, delicate and savoury: And so likewise doth the Bean meal▪ in so much that within the space of two hours, it will become of good relish and potable, and may safely without danger b● received into the body.   

The eight Chapter.  
Of the Willow.  
THe Willow is called Salix, & hath his name, à saliendo, for that it quickly groweth up, and soon becometh a Tree. Herewith do they in some country trim up their parlours and dining rooms in Summer, and stick fresh green leaves thereof about their beds for coolness. From this doth God by his Prophet Isaiah take a most excellent similitude, wherein he promiseth to the godly that put their trust in him, plenty and abundance of all things, and prosperous success in all their affairs: and that he will bountifully give unto them, not only external and corporal benefits, but spiritual and eternal blessings also; and that he will refresh their dry souls, with the most plentiful food of ●is holy spirit; and moisten their thirsty consciences, with the perpetual fountain ●nd lasting Spring of his blessed Divinity. Whereby the mournful & dry souls are most comfortably cheered, and animated to bring forth plentiful fruits of 〈◊〉 〈◊〉 charity, ●oth toward God and th●…or. 〈◊〉 
Isai. 44, 2.  not (saith he) O jacob my servant whom I 〈◊〉 chosen. For I will pour water upon the thirsty, and floods upon the dry ground: I will pour my spirits upon thy seed; and my blessing upon thy buds: And they shall grow as among the grass, and as the Willows by the rivers of water.  
For, as Trees planted and set by the water's side, seem fair and pleasant, adorned with store and variety of fresh and green leaves: so likewise doth the mind of man (being garnished with godly knowledge, and moistened with the water of God's divine spirit) flourish and shine with the bright beams of virtue, and spread abroad his boughs, both of faith toward God, and also yield forth the fruit of Christian works toward his neighbour.  
The jews being carried away captive into Babylon, and seeing themselves destitute, forsaken 
Psal. 137.  and comfortless, hanged their haps (whereon they were wont to chant Hymns and play songs of thanksgiving unto Go● for his benefits) upon the Willow trees: making grievous moan for that their so miserab●… and lamentable case, wherewith they wer● so deeply and pitifully distressed, that the● could have no manner of joy; so much 〈◊〉 once to show forth any token of mirth, 〈◊〉 to handle their musical instruments. A●… very fitly are they described by the Psalmi●… to have hanged their instruments on the 〈◊〉 ●…s, for that, this tree is barren and 〈◊〉 seth his blossoms, before his seed be ripe.  
Beside this, it is bitter, and nothing so de●ectable or pleasant to the eye, as is the Plane tree, the Palm, the Cedar, the Cypress, the Terebinth or Turpentine tree. And therefore the comparison between Banishment and this Tree is very fit, and agreeable, and therefore did they hang their haps thereon. For ●s the Willow is bitter, and not greatly to the eye delightsome, so was their banishment & transmigration into Chaldea, to the jews, bitter, doleful, heavy, comfortless and lamentable: and the rather for their often cal●ing to remembrance the hill Zion, the City ●erusalem, and the most stately and sumptuous Temple, in the which they were wont ●o sing Psalms, and Divine Ditties in the ●raise and honour of God. Yea, they were so deeply stricken with sorrow in their hearts, ●o see the true worship and sincere religion ●f God, contemned, despised, profaned, blasphemed and trodden under foot: to con●●der how their Prophets were banished and ●aried away: to behold the pitiful plight of ●heir City, which was ruinated, destroyed, ●nd made even with the ground, that nothing could make them merry; nothing ●ould mitigate their conceived grief; neither could they by any allurements or entreaties, be drawn and persuaded, to sing ●●eir holy and sacred S●… 〈◊〉 〈◊〉 ●●dicated and directe●… praise of God, among such blasphemous, wicked and profane persons, that did none other thing than scornfully disdain, and malapertly deride the Lord God and his true religion.  
These corrosives of mind so galled the● at the heart, and so grieved their zealous consciences, that all melody among them 〈◊〉 forgotten, and in am thereof all grief an● 
jerem. Lament. 4, 19  sorrow entirely possessed them. For Musi●… in the time of mourning, is (according to t●● old saying) unmeet, undecent and out of●… 
Eccl. 2, 1.  son: and therefore it was very fitly by the● answered again, How shall we sing a Song 〈◊〉 
Psal. 137, 4.  the Lord, in a strange land, among a number 〈◊〉 Atheists and godless people, that are nothing moved with compassion over 〈◊〉 calamities, nor touched with any remorse 〈◊〉 our miseries, but do rather insult upon 〈◊〉 and scoff, taunt, deride, and mock the wo●… ship and honour which we have been acc●…stomed to yield to the immortal Go●… Therefore their request and suit to us, to delight them with our haps or Instrumen●… is bootless and in vain, seeing th● despitefully contemn, and scoffing●… despise, both us, and the God of the H●… brews.   

The ninth Chapter.  
Of the Herb Saliunca.  
SAliunca is thought of 
Ruellius. Plinius.  some to be the same that is otherwise called Nardus Coltica. It is a small, shrubby, short and turfie plant, never growing to be so high as our common Lavender. For it never ●iseth itself much above the ground. Which Virgil well noted, where by certain ●…mparisons drawn from sundry plants, he ●…oke occasion to commend one for his excellency in piping, and thereby to set forth ●…s superiority over his adversary, with ●●ese words in effect:  
So much as winding willow yields 
Eclog. 5.   
In goodness to pale olive tree:  
And Saliunca low in fields  
To ruddy Rose yields in degree:  
So far (me thinks) in Art and 〈◊〉  
A●yntas comes behind thee 〈◊〉.  
●f this Saliunca is used to be made 〈◊〉 〈◊〉 smell unto, for the restoring and 〈◊〉 ●…g of the powers & faculties of 〈◊〉 〈◊〉, ●…d to drine away, fulsome, ●…●…gious savours. For it ●… sweetness and odor, insomuch that being laid among Naperie, and Garments, it bo●… causeth them to smell excellently, and with●… also preserveth the same from Moths a●… Vermine. In am and place hereof many d●… use for the same intent and purpose, Sp●… and Lavender, (whose flower is most commonly blue, and spyke-eared at the top 〈◊〉 the stalk) which yieldeth forth such 〈◊〉 strong sent and vehement smell, that it ma●… times causeth headache and induceth vn●…tines.  
We have known some Hucksters, T●…uerners and Vintner's, that have been proved to have distilled this Lavender wat●● and to mingle it with their Wine, to the 〈◊〉 to make it show the braver and perfecter, a●● the quicklier to overturn, and inebriate th● drinkers. By which legierdemayne and deceitful trick, their Guests the next d●… have been grievously troubled with th● headache, which could not otherwise by a●● remedies be helped or eased, than by re●…uing some sleepy potion, or by drinking cold Water, or Whey, and that in gr●… quantity.  
But out of this small and slender Pla●… doth God (who bountifully both promise● and largely performeth gracious bene●… unto his children) take similitudes and 〈◊〉 comparisons: as namely where he saith: 〈◊〉 
isaiah. 55, 12.  mountains and hills shall break forth before into joy, and all the trees of the field shall clap their hands. That is, they shall all be glad for your welfare, and rejoice at your felicity: each of them shall yield honour unto you, & solemnly extol your praises: because you being now delivered out of miserable thraldom, by the free mercies of God, and advanced to such honourable dignity through his only goodness, and withal (after your hard and heavy exile) enriched with such and so great bounties, There shall grow unto you in steed of low Saliunca or small thorns, the tall and high Fir trees, and for Nettles there shall grow the Myrrh tree. Of which words, the meaning is, that all things shall prosper and increase with them, and have good success, so that for small, abject, and silly poor Herbs (yea those that be hurtful) there shall grow goodly, fair, and fruitful trees.  
These great blessings are not to be referred, only to temporal and external things, but also to the inward gifts of the soul and ornaments of the mind: so that for fierceness, violence, cruelty, hawtines, pride, arrogancy, and loftiness, (which (as S. Paul witnesseth) are the undoubted works of the 
Gal. 5, 20.  flesh) there shall be found gentiones, meekness, courtesy, mildness, lenity, humanity, peace, placability, 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, seeing that in steed of wrong, iniquity and wickedness, there shall be seen justice, equity, and righteous dealing: in steed of incontinency, lust, chambering, wantonness and prodigality, there shall be chastity, moderation, frugality and modesty: in steed of sloth and sleepy drowsiness, shall be lively lustiness, courage, cheerfulness, magnanimity, contempt of base matters, & condign account of virtues. So that the order of things shall be quite altered, and in steed of corrupt affections, or rather unruly perturbations, which carry the mind from the right rule of Reason, and from the sincere Law of God and Nature, there shall be peace and tranquillity of conscience, surely anchored 〈◊〉 an undoubted trust and infallible assurance of God's mercies and promises.   

The tenth Chapter.  
Of the Herb Borith, of Physicians called Struthion, of the Mauritanians, Arabians, and Apothecaries, Condisi: in form, quality, operation, effect and virtue, very like (if not the same) that 〈◊〉 Saponaria, which we call Sopewort, or Fuller's weed, is, because the juice thereof will mundify and scour like Sope.  
THe people of the jews a little afore t●… destruction of their City, being d●…ned in sins, and desperately frozen in the dregs of their many and filthy abominations, so that they might seem to be even at the highest degree of forlorn wickedness; it pleased God for the plainer discovery thereof, to detect their shameful enormities, and to give sentence upon their graceless disobedience, by using a very apt, fit and elegant Similitude, whereby he noteth their grievous and lamentable stubbornness, that with no manner of wholesome remedy and sovereign advertisements, could be reclaimed from their disloyalty to dutiful behaviour.  
For when as they had shrunk away and started aside from the true and sincere worship of God, unto spiritual fornication and gross Idolatry, seeking help and reposing their trust in others beside God; when as they laid snares to entrap the innocent, and that not secretly and covertly, but even openly & professedly in every common place and corner, despising law, contemning justice, and rejecting all good, godly, and civil order; and in the lawless doing thereof, made no conscience, but either thought they might lawfully without controlment do what they list, and live as they would: or if they thought themselves to have done any thing amiss, yet persuaded themselves; that their oversights and off●…●…be easily expiated, qualified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ed away by a kind of strange worship and frivolous manner of religion, displeasant and detestable to Almighty God: Therefore the Lord seeing them thus lewdly to contemn his precepts, so disobediently to transgress his laws, so vainly to food themselves in their helpless hope, and to nuzzle their foolish and fantastical minds in devise of such deceivable means, whereby they thought to make themselves pure and clean, and thereby to have all things cocksure on their sides, as they fond persuaded themselves. God therefore (I say) because he would not see his honour so defaced, his glory so profaned, nor his majesty and magnificence so despised, reproveth them for the same, and sharply expostulateth with them, for that they had forsaken him, and fled to others: that they had gone away from him being the fountain of living waters, and digged to themselves broken cisterns, and pits that can hold no water.  
And he doth so effectually deal in this his expostulation, that he toucheth and reproveth every one of them by name: I had planted thee (saith he) a noble Vine, whose plants were 
jer. 2, 21.  all natural; how then art thou turned into the plants of a strange, unkindly and bastard Vi●… And because he would show that this their revolt, defection and apostasy could not easily be done away, he addeth further saying, Though thou wash thee with Nitre, and multipl●● 
Vers. 22.  upon thyself the herb Borith, or use much soap: yet shalt thou be stained, filthy and spotted before me in thine iniquity. As if he should thus say: Although in outward show and at the first sight thou seemest (through this thy superstitious worship of thine own devising, and whereby thou dishonourest the glory of God, with thy hypocritical and visured Religion) to have satisfied for thine offences, and to have washed away thy sins and transgressions: yet never persuade thyself that God is appeased and pleased with any such manner of dealing, neither think that thou shalt ever by this means recover that clear and clean estate that thou imaginest. No, no, thou must take another course, and practise another way, if thou desire to appear fair and beautiful in the sight of God, and to be reconciled and at one with the Lord thy Creator.  
Thou must utterly defy, detest, renounce and forsake all filthy Idolatry, all false Religion and counterfeit worship, all faith and hope in any other saving only in the true & living God: thou must lead a godly and Christian life, thou must embrace and follow the rules of honest and virtuous conversation, thou must extirp and weed out of the garden of thy conscience all 〈◊〉 de opinions and wickedness: thou must firmly ●… thy faith, and assuredly ●… upon God, and ●… lie unto him and stay assuredly upon his divine providence. For, to depend upon any other helper, and to look for safeguard, protection or salvation at the hands of any other, or by any other mean or manner of counterfeit & superstitious worship, neither required nor commanded by God, is not only vain, foolish, bootless and helpless, but also damnable, injurious, and derogatory to the majesty of God.  
This herb Borith or Struthion, which we here call Sopewort or fullers weed, doth naturally (indeed) whiten and scour woollen clothes, and that excellently: so doth Soap supple and smooth the skin; and taketh away the spots, freckles or morphew in the face and body; but no worldly thing can be found, that hath such abstersive faculty, to wipe away and mundify the spots and filth of the Soul.  
He that refuseth to acknowledge his disease, and wilfully contemneth the wholesome direction and sound counsel of the faithful and learned Physician, is incurable and in a desperate case: & to such an one, Hypocrates for biddeth to appy any medicine. Yea another 
Cap. 3.  manner of teacher than Hypocrates, even the heavenly Physician Christ our Saviour & Redeemer, chargeth us to departed from them 
Mat. 10, 14. Luk. 10, 11.  and to leave them to their own folly, when as no labour, care, industry, pains and diligence bestowed upon them for their amendment and recovery, will take place and be hearkened unto.  
But God by his Prophet Malachi promiseth, 
Mal. 3, 1. Luk. 7. 27. Mark. 〈◊〉, 2. 〈◊〉. 40, 3.  that he will send his messenger or ambassador to prepare his way: by which prophecy was meant john Baptist, as Christ himself in the Gospel expoundeth it: and that speedily thereupon the Lord and governor himself should come, that is to say Christ, who at his coming should renew many things, and bestow much labour among them, to amend their lives, correct their sins, & direct their manners, which have the charge of the Lords flock, to teach and instruct them with good and wholesome doctrine. For, he is like a purging fire, and like Fuller's s●pe. And he shall sit 
Mala. 3, 2.  down to try and fine the silver: he shall try and fine the sons of Levi, and purify them as gold and s●●uer: That is to say, he shall make them pure, clean, neat, fine and trim, without any rust or dross of vices hanging upon them, even as metals are scoured and burnished in a furnace or goldsmiths forge.  
It pleased him therefore first to polish and beautify the ministery, from all filth and drossines, lest they that should deal in the sacred mysteries of the Lord, and expound his word to others, should be found themselves emblemished with crimes, and ●…med with wickedness. And this doth ●… Similitude (as we see) ●… things, being ●… says, apply the same to the mind. For this Herb Struthion, Sopewoorte or Fuller's weed, is a most excellent scowrer of spots and filth out of clothes, and of an incredible and notable effect, for the whiting of wools or woollen. Yea it is so wonderfully abstersive, that it draweth Phlegm and other corrupt baggage out of the head, scoureth and cleanseth the breast, of all gross superfluities, and so forcibly procureth sneezing, that it bringeth forth a child though it be dead.   

The 11. Chapter.  
Of Scarlet, Crimson, Purple.  
THere is a Plant or small Shrub, having slender boughs and sharp prickly leaves, whereon there groweth that, which we term & call Grain, yielding a most gallant and orient red, most delectable to behold, and right amiable to the eye. Herewith they use to die and engraine wool, cloth, silk, and other stuff, into a most brave, gallant, beautiful and rich redness. Of this Grain is Scarlet denominated, 
Coccius.  and herewith is it died: and of this is mention made many times and often in the Scriptures, as also of Purple, which were wont 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 ruddy lips of the Spouse are compared to a thread of Scarlet, or Rose coloured 
Cant. 4, 3.  Ribbon.  
josua being by God appointed to be the captain and conductor of the Israelites, after the death of Moses, is said to have worn a Scarlet Cloak.  
And Christ as though he had usurpinglie 
Mat. 27, 28.  affected a kingdom, was in mockage and derision stripped, and clothed with a Scarlet rob.  
In the Revelation also of Saint john, the Whore is described and set out, Sitting upon 
reve. 17, 3.  a scarlet coloured beast: which Whore was appareled in Purple and Scarlet, and gilded with gold, and precious stones, and pearls, having a cup of gold in his hand, full of abominations and filthiness of her fornication. And in her forehead was a name written, A Mystery, Great Babylon, the Mother of Whore domes and abominations of the earth: All which is a type and figure of the City of Rome, as jerom expoundeth it. By which titles, terms and Epithets, he noteth her haughty arrogancy, snuffing pride, and cruel nature, imbrued with the blood of Innocents.  
The rich Glutton men●… 
Luk. 16, 〈◊〉  pell, beside his sumptuous fare and delicious banquets, was clothed in purple and fine linen, having (notwithstanding) no remorse, pity or compassion on the poor and needy members of Christ.  
From the princely and orient colour of this most delicate and goodly juice, 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 seek by violence to oppress the innocent. In which Sermon, the Lord lovingly stirreth them up to repentance, and seeketh to draw them to an acknowledgement of their wickedness. Which if he persuade them unto, and that they will willingly and obediently be reduced & brought again into the right way, he assureth them of forgiveness, and that he will utterly forget their sins and transgressions, how many and how grievous soever they be.  
For thus doth he there reason with them, & thus doth he begin his Oration & speech unto them: Wash ye, make you clean: take away 
Isai. 1, 16.  the evil of your works from before mine eyes: cease to do evil, learn to do well, seek judgement, relieve the oppressed judge the fatherless, and defend the widow. If your sins were as Crimson, they s●… be made white as snow; and though they were 〈◊〉 as scarlet, they shall be as wool. Whereby his meaning is, that though their sins were heinous and bloody with the murder and death of the Innocent, yet were they pardonable, and might by earnest and hearty repentance, firm faith, and assured trust in the mercies of God, be easily washed away, so that withal there were joined therewith a full purpose of amendment and newness of life.  
But that Robes and Garments of Scarlet, Purple, Silk and Velvet, were used and worn in the old time by the ancient Hebrews, as well for the honour, ornament, and dignity of their bodies, as also sometime for riotous bravery, proud pomp, and wilful ostentation, the Scripture in sundry places sufficiently witnesseth. As namely in jeremiah, where there is an hard doom and dreadful commination against Israel, for that, having forsaken the Lord their God, from whom a●one floweth all goodness, and on whom a●one dependeth their whole and entire salvation, they vowed and bowed themselves ●o Idols, and went a whoring after strange Gods, painting and pranking themselves ●ike adulterous harlots, with strange and foreign attire, thereby to feed the eyes of their paramours, & to draw them the sooner into their love & liking: When as (saith the Lord) 
jerem. 4. 30  all places & corners shall be full of slaughter and deflation; when as the strong men being discomfited ●●all fly for fear into thickets, and climb up into ●igh rocks: And when thou shalt be destroyed and ●asted, what wilt thou do? Though thou 〈◊〉 ●●y self with Scarlet, though 〈◊〉 〈◊〉 〈◊〉 with ornaments of gold, though thou paintest thy face with colours, yet shalt thou trim thyself in vain: for thy lovers will abhor thee and seeks thy life: they will not a whit be moved to compassion with thy gay and brave apparel, but greedily seek thy spoil and confusion.  
Ezechiel also charging Samaria and jerusalem, with whoredom and adultery, by the which, he meaneth Idolatry and Apostasy, denounceth against them in the person of God, plagues & punishments no less dreadful and intolerable. For, as the breach of wedlock, and defiling of the marriage bed by filthy adultery, is a most wicked and detestable sin: so likewise is Idolatry a most shameful and execrable thing: when as the honour and glory due to the living God, is profaned and given to another.  
Wherefore the wrath of the Lord is the more fiercely kindled against them, for that, not only in Groves and Valleys, they sacrificed to their Idols, and set up unto them, Altars, Images, and Temples with great pomp●… and foizon of Calves, after the manner of t●… Heathen: but also by calling and sending f●… others to bear them company, they defile●… his Sanctuary, profaned his sabboth's, and polluted his holy Temple, consecrated and dedicated to his name. And to the inte●… that all things might seem unto the beholders more gorgeous, magnificent and holie●… Thou hast for their sakes (saith he) washed thy se●… 
Eze. ●3, 40.  and painted thine ●i●s, and decked thee with ornaments: And sattest upon a costly bed, and a table prepared before it, whereupon thou hast set mine Incense and mine Oil, and a great multitude with thee rejoicing. As if he should say: The honour and worship which is due and aught to be given unto me, is bestowed upon Idols and Devils, and that in solemn sort and order, while a confused rabble and dissolute multitude of brainless Genti●… and wicked Heathen, do join with thee in the same, and run headlong into semblable madness.   

The 12. Chapter.  
Of the Furze or Brier called Paliurus, which is prickly and sharp, and unto which, bloody, cruel, deceitful, and hurtful persons be in the Scriptures compared.  
THe Prophets in many places vehemently inveighing against the sins of the people, and earnestly beating down the rage, fierceness, and cruelty of such as do trouble, annoy, disquiet, damnify, hurt, devour, oppress and disturb the state of their silly weak ●…rethren, do resemble, liken, and compare ●hem sometimes to Wolves, Lions, Panthers, Leopards, Adders, Snakes, and other harmful Creatures: sometimes to Foxes, W●… and other such subtle and crafty beasts: and sometimes to Prickles, Thorns, briars or other sharp pointed plants.  
Thus did Michah the prophet bewail the want and contempt of Religion, the overthrow and decay of godliness, the subversion of justice, the profanation of Divine worship, and finally the lamentable revolt of all men in general from virtue, honesty and integrity. So that there was nothing else practised among men but fraud, craft, subtlety, deceit, quarrels, underminings, catching at advantage, lying in wait, wrangling, collusion, dissembling, and all manner of mischievous drifts and hateful dealings. He doth therefore in this sort amplify their grievous enormities, and thus doth he aggravate their faults by laying them in heaps before them; using for the ●ame, a Similitude taken from thorns and Prickles: Goodmen (saith he) are perished from the earth, and there is none righteous 
Mich. 7, 2.  among men: they all lie in wait for blood; every man hunteth his brother with a net, and the evil of their hands they call good; that is, they flatter themselves in their misdeeds and errors: the Prince asketh, and the judge judgeth for a reward, that is, he yieldeth in all respects to such things as he knoweth, will please the Prince, he feedeth his humour, and obeyeth his requests; without any regard at all either of Law, Reason, or Conscience; he suffereth him to overrule all matters after his own will, to oppress the poor people, and wring from them what he listeth, or to practise tyranny over them according to his own lawless lust and imperious sensuality. The best of them is as a Prickle or Brier, and the most righteous of them, is sharper than a Thorn hedge.  
And therefore where such kind of persons bear rule and be placed in office, his meaning is, that there the state of things is such by means of whispering Talecariers, and secret priers into every man's life, manners & trade, that no man can safely trust an other, nor reveal his secrets and open his counsel, no not to his familiar friend and known acquaintance.  
For where such disorder reigneth, that men's cases and estates be so narrowly sifted, and their deeds and words so undermininglie searched, the hearts of many do quail, their courages be daunted, their minds be dismayed, and they brought even to their wit's end; insomuch that they not only forsake and mistrust their friends, but many times bewray & betray them: which things Christ himself foretold should come to 
Mat. 10, 35. Mark. 13, 9  pass.  
Therefore in this so dangerous, doubtful, and wavering trust and faithfulness, the Prophet further warneth us what to do, saying: Trust ye not a friend, neither put ye confidence in a counsellor. Keep the doors of thy mouth from her that lieth in thy bosom: that is, disclose not thy mind, no not to thine own wife. For the Son revileth the Father, the Daughter riseth up against her Mother: the Daughter in law against her Mother in law: and a man's enemies are the men of his own house.  
In this so lamentable a garboil and disordered state of the common wealth, he teacheth every man, which way to work, and whereunto he may best and safest betake himself; saying: Therefore will I look unto the Lord, I will wait for God my Saviour. My God will hear me. Hear he having his full hope and assured confidence grounded upon God, resteth undoubtedly persuaded, that God will deliver and preserve him against all the violent, proud and cruel rage of all wicked oppressors.  
For whereas God is gentle, mild and exorable, they on the other side be raging, fierce, cruel, spiteful, churlish, uncourteous and (like thorns, brambles, and briars) armed with sharp prickles, and poignant ends, whereby they hurt, wound, and damnify those that be innocent, harmless, helpless, and comfortless.  
We see therefore how here from Prickly plants the Prophet borroweth a Similitude, whereby aptly to express, and exactly to set down the nature, property and condition of wilful and wicked men. For the Furze, briar, Bremble, Eglantine, Berberie bush, (if we only respect their flowers and berries, are to the eye right pleasant and delightsome, and in cases of Physic and medieine, have their profitable and necessary uses) but in handling they are dangerous, and like enough to gash, split, and wound the hand of a man that rashly and unadvisedly toucheth them.  
And in like sort, there be some sly persons, crafty shifters, subtle mates, & double dealing dissemblers, who at the first blush do outwardly in show pretend much friendship, and speak smoothly, but if they may once upon any light occasion, espy occasion and opportunity to utter forth their inward spite, or where to work their devilish and cankered malice, they will be found (I warrant you) ready enough both to prick, sting, and wound to the uttermost.  
Now this Paliurus being (as hath afore been said) a kind of sharp prickly Furze or Brier, is described by Theophrastus, Virgil, Pliny, Dioscorides, Columella and others, with general consent to be sharp, thorny, and dangerous to the handler: howbeit they do not all agree about the description of his form and fashion.  
Not much unlike, is it to that which we commonly call Berberies, termed in Greek Oxyacantha, where with some (for the gallant beauty and seemly show) use to deck and adorn their doors, and to keep the slips and boughs thereof in Pots, for the longer keeping thereof in their flourishing hue and greenness.  
When the flowering and blowing time is past, it bringeth forth berries being at the first green, and in fashion somewhat long, which when they be ripe, become red of colour, and have within, a hard stone, environed and encompassed with a small slender and thin skin or rind. The inyce thereof being fatty and unctuous, is used in Physic as a right sovereign remedy against the Stone and Gravel.   

The thirteenth Chapter.  
Of Gith, called in Greek Melanthion, and with us commonly Nigella: and of certain other sorts of Plants and Grain beside.  
I Saiah the Prophet was (as afore hath been showed) most excellently seem in the Secrets of Nature, and most skilful in the qualities and operations of Plants. Which may easily be proved by the manifold Similitudes which he taketh (for the garnishing of his Themes and Arguments) from Herbs, Plants, Flowers, and Seeds, inserting the same into his divine Sermons. As namely Gith or Nigella, Cumine, Wheat, Barley, 
isaiah. 28, 25.  Millet, and Fitches; all which be things well known, affording both fodder for cattle, and nourishment for men.  
This Gith, (called commonly Nigella) is growing in the Gardens of many Herbaristes, 
Gith or Nigella.  a cubit high or sometimes more, accordingly as the ground is in rankness, whose leaves be much like to Fenell or Fumiterrie, all too cut and jagged, the flowers of a light blue: which being once past, there cometh up on the top small knops or heads as in Popie, with little sharp horns upon them, longwise, wherein be certain small cells, chambers or husks containing the seed, which is somewhat black, much like unto Onion or leek seed: in taste sharp, and of a strong, pleasant and fragrant savour, which in some places, they use to mix with their Paste or Dough, before it be put into the Oven, to make it have the better relish and delicater taste.  
But specially Physicians use the Seed hereof as right commodious to help Catarrhs, Murres, and Poses; to kill and drive away worms, being either drunken with wine or water, or else laid to the navel of the belly: to take away the toothache; to bring down women's natural diseases; to provoke urine, to take away lentils, freckles, spots, and other blemishes deforming the skin and outward parts of the body.  
Cumine is good to scatter and break the 
Cumine.  windiness of the Stomach, Belly and Matrix: and to allay and help the griping torments, and the gnawings and frettings of the Entrails: It is also excellent good to slake and dissolve the blasting and swelling of the Cods and Genitories, being laid thereunto. For which purpose, my order and custom is, to mingle unto it some Nigella, bayberries, and Millet meal.  
Barley is a grain generally well known, 
Barley.  and the uses thereof both to man and beast, right necessary and profitable. In time of dearth and scarcity of Wheat and Rye, the poor people grind the same to make bread. This Barley being hulled and cleansed from the rind, and then beaten, broken, and sodden, maketh the noble drink called Ptis●●a; which is most sovereign to quench hot burning Choler in vehement Fevers, and to help the corruption and oppilation of the Lungs, and hoarseness in the vocal Artery, with shortness of wind: specially if those parts be exasperated or exulcerated with superfluity of salt Phlegm or yellow Choler, putting into it a quantity of the flowers of Violets or bugloss.  
Herewith also (being made into Malt) is made that most noble, necessary, and delicate liquor, called Beer, of such colour as the Brewer is disposed to give unto it, as namely, yellow, Saffronlike, reddish, brown, or such like, specially when the yeast or barm (which they use also to make their bread withal) is settled down to the bottom. For than cometh it to his kindly colour, and is (to look upon) very gallant and pleasant, much like to Maluesey or Bastard, and relisheth not altogether unlike to Wine; and being immoderately taken, causeth drunkenness as well, and as soon as Wine doth.  
Wheat, the noblest grain and of chiefest 
Wheat.  account to make bread withal, is of sundry sorts, as manchet, cheat, cribble, biscoct, household, and brannie, with other sorts needless to be rehearsed.  
Mill or Millet is of sundry sorts, as Asian, 
Mill.  Indian, Spanish and Turkish, which beareth a red brownish or yellowish grain: wherewith some poor people have learned to make bread and broth.  
Fitches be a kind of Pulse, and are good 
Fitches.  provender for Horses and cattle, as Lentils, Pease and beans be.  
Thus much have I thought not amiss here by the way to note; to the intent, the mind and purpose of the Prophet might exactly and plainly be found out: whose only drift is in this place to show, that God doth nothing rashly, unadvisedly, disorderly, confusedly, by chance or at random, but in all his actions dealeth most wisely, orderly, advisedly, deliberately, and both by law and reason: one while sending punishments and plagues, to repress men's inordinate lusts and outrageous behaviours; and another while curing their wounds, healing their sores, suppling their grieves, comforting their distressed minds, and relieving their afflicted Consciences. Which thing he somewhile hasteneth to put in execution and practice; somewhile lingereth ere he take the matter in hand; and somewhile showing forth his mighty power both ways upon the sudden, even as it seemeth good in his eyes, and as he seethe it expedient, when occasion serveth.  
Wherefore the Prophet admonisheth all those, that think otherwise than reverently and dutifully of the judgements of God, speedily to reform their opinions, carefully to circumcise their affections, awfully to regard his holy word, religiously to think of his sacred Majesty and divine Providence, highly to extol his name, reverently to speak, and dutifully to think 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 prosperity, and to enjoy abundance of all things to their heart's desire: whereas in the mean while the godly be thrown into miseries, afflicted with cares, pinched with pains, oppressed with wrongs, and each way laid open to calamities, vexations, and troubles of the world. For the Lord by his heavenly wisdom and unsearchable counsel, doth govern and rule the world, and all things therein, justly, wisely, and rightly.  
For the better beautifying, and garnishing of his matter in this behalf, the Prophet useth a very fit Similitude, borrowed from the industrious toil of husbandmen, and from the manner, order, and trade of ploughing, sowing, and thrashing. For, the husbandmau at certain seasons of the year, fallowing and turning up his land, casteth his seed into the furrows thereof in due proportion and measure, according to the nature of the soil, & quality of the ground; sowing in one place Wheat or Barley, and in another Gith, lupines, Spelt, Millet, or some such kind of Pulse. Neither doth he rashly and harebrainedly shuffle all manner of seeds together, and so desperately and fond cast the same on the ground, but advisedly and discreetly pondereth with himself, what place and soil is fittest for each several grain.  
The sowing time being past, he thinketh not himself discharged of care, neither gives he himself to ease and idleness, but longinglie, hopeth for his Harvest, and many a time wisheth for the time wherein he may reap his laboured crop: and in the mean while (ere the corn be ripe) he weedeth it, and setteth his servants to work, to pluck up the Darnel, thistles, and other noisome baggage, that would otherwise choke the Corne.  
After he hath inned and brought it into his Barns, he sitteth not still, neither giveth he himself to ease, but as one work endeth, so beginneth he an other, and the end of one labour is the entrance into an other.  
For than goeth he about to thrash, fan, and winnow it, and that so carefully, that he will not confusedly jumble and mingle one seed with an other, but make clean the same in order, and every kind by itself, as to the nature thereof appertaineth. As namely, in one sort dealeth he with small and slender seeds, in an other sort with them that be great and big: and in an other, with Wheat, Barley, Rye, Oats, Amilcorne, lupines, Beans, Fitches, Lentils, Cumin, Gith, etc.  
As a painful and careful Husbandman therefore looketh diligently to all points of his business, and bestoweth his industry and labour in each respect, as the time and season affordeth, and as the nature and quality of each Grain requireth, in hope thereby to receive a good increase and plentiful crop: Even so God trieth each way, to draw and bring all men, of all sorts, and condition in this Theatre of the world, to acknowledgement of their duties, & desire of their salvation. And as an Husbandman after he hath ploughed up his land, and sowed it, doth afterward harrow it, and break the hard clods thereof: as he (I say) soweth, reapeth, thrasheth, fanneth and searceth the chaff from the Corn as he cutteth, pruneth and loppeth his trees, and keepeth them under, lest they should grow rugged, or spread their boughs to far out of course and order: and finally as he graffeth, planteth, and teacheth his young Sciences to be naturalised in another stock than their own: So likewise doth God deal with men in this world, punishing and afflicting some with losses, hindrances, and other tokens of his hidden judgement, for the better trial of their patience and constancy: Some (though evil and wicked persons) he tolerateth, spareth, and (as it were) winketh at, in hope of their conversion and amendment.  
Neither may any man be so hardy as once to mutter or murmur for the same against him, sith by his providence he wisely dispenseth and governeth all things, and best knoweth why and for what reason he doth this or that. Wherefore if any adversity surprise us, if any trouble assail us, if sickness attach us, if calamities, plagues, or other encumbrances of this life infest and follow us, let us be persuaded that all these things are sent to us from God, as means to work in us repentance of our former wickedness, whereby we may flee to him for succour, comfort, and relief; in whom only consisteth and dependeth our whole hope, entire affiance, and perfect salvation.  
On the other side, if all things go well with us, and according to our heart's desire, if wealth increase, if riches abound, if lands, living, and revenues, honours, dignities, offices, goods and cattles be multiplied and heaped upon us; if health, strength, courage, lustiness and soundness of body be given unto us; let us meekly and humbly acknowledge, from whom all these do flow; and let us be undoubtedly persuaded, that all things aswell in time of prosperity, as of adversity, come unto us by his divine ordinance, decree, direction and appointment.  
And this doth he not only most notably declare and signify; 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 jews sake his chosen people, all things went luckily and prosperously forward with him, and nations were subdued & brought in subjection under him: but also thereby he testified unto all men in general, that God is Almighty and able to bring all things to pass, whensoever and which way soever he pleaseth: which might and power as in other places he setteth out right divinely, so specially & namely in the Prophet Isaiah, he most lively and pithily setteth the same down, where he saith thus: I am the Lord, and there is 
Isai. 45, 5.  none other: there is no God besides me: I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. Whereby he meaneth, that prosperous success is his heavenly gift: and that losses, hindrances, adversities, spoil, pestilence, hunger, war, and such like, be sent of him as punishments and revengements of our wicked life and heinous transgressions. For he it is, that so strengtheneth such as faithfully depend on him, and unfeignedly lean unto his protection, that they live a good, a quiet, & a peaceable life. Contrarily, such as wallow in the filthy puddle and swinish mire of lewd behaviour and careless dealings, shall taste of the whip of his ire, and be plagued with grievous punishments, according to their evil demerits.  
The Lord appointed the office and function of an husbandman unto jeremiah also, 
jerem. 1, 9  whose mouth he touched with his hand, saying: Behold, I have put my words in thy mouth: Behold, this day have I set thee over the nations, and over the kingdoms, to pluck up and to root out, and to destroy and throw down, to build and to plant. Whereby he meaneth, that he being fortified and armed with the power of his word, should have strength to pull up Sin by the roots, to weed out errors, to grub out of the minds and consciences of men, their outrageous, dissolute, and enormous affections: and in steed thereof, to plant in them the seed of godliness, to instill into their hearts the wholesome doctrine of faith, and entirely to inflame them with an unfeigned love toward the true and living God.  
The like Argument doth our Saviour Christ handle, where he taketh a Similitude from the vine and his Branches, saying: I am 
joh. 15, 1.  the true Vine, and my father is an Husbandman. Every Branch that beareth not fruit in me, that is, that showeth not forth his faith by the works of love, he taketh away, and cutteth down as unprofitable spray, fit for nothing, but for the fire: but every Branch that beareth fruit, he purgeth, (lopping and shredding away all vicious, corrupt, and naughty affections) that it may bring forth more fruit.  
Not unlike unto this, is that excellent Similitude which the Apostle useth, concerning the graffing in of the wild Olive tree into the true and right Olive, and of the breaking off, of the boughs and branches from the natural Olive. Whereby he meaneth 
Rom. 11, 17  none other thing, but that some were fallen from their happy estate, of glorious salvation; and that others were chosen and received into the number of the faithful, not for any desert of theirs at all, but only by the mere favour, singular mercy, and free grace of God. Which benefit, unless they thankfully acknowledge, dutifully remember, and constantly persist in faith, he pronounceth that they shall be cut off again, and for their ingratitude rejected from the fellowship of God: and that those shall be again received and regraffed in, if they abide not in unbelief; but by hearty repentance call unto God for mercy, loath and detest their former sins and wicked life, seek health, embrace truth, and faithfully believe in God, whom afore they had forsaken.  
By this means, the Lord partly beateth down the insolent pride, and haughty arrogancy of vainglorious persons, lest any man should either be puffed up with a vain persuasion of his holiness, or flattering himself in his own peevish conceit, should loftily contemn or disdainfully insult upon the miseries and calamities of others. And partly hereby he cherisheth and nourisheth an hope in them, that being now alienated and estranged from God, shall be graffed in again, and eftsoons received into the fellowship and company of the faithful.   

The 14. Chapter.  
Of the Lentisk or Mastic tree, called in Greek Schinos: and of the Prime tree, called Ilex.  
WHAT time as the virtuous and chaste woman Susanna, was publicly charged, and judicially arraigned upon surmise of incontinency and adulterous life, through the cankered suggestion and false accusation of two crafty old lechers, that burned in lust towards her: Daniel (being then but a young child, and raised up of the Lord to examine and sift out the bloody treachery intended against her) by his wise and heavenly policy, searched out the bottom of the matter, bolted out the truth, discussed the cause, and finally delivered the innocent Lady, both from the present danger of death, and also from all manner suspicion of crime and filthiness. For when as she was led forth 
Dan. 13.  to be put to death, being faultless and guiltless, committing and referring both herself and her cause unto God, Daniel by the motion of the Spirit of the Lord, lifted up his voice, and cried aloud, protesting himself to be clear and free from the blood of that chaste woman, who was there and then most wrongfully without desert adjudged to die, willing them to inquire further of the matter, and more narrowly to search out the circumstances of such an horrible practice.  
Whereupon the Elders and Counsellors being a new assembled, and the matter being again before the whole audience of the people with advised deliberation, brought into question, Daniel caused the two Accusers to be put aside, and kept a sunder the one from the other. Which done, he first called forth the one, and demanded of him, under what Tree he saw them companying together? Under a lentisk tree: (quoth he.) At the hearing whereof Daniel sharply reproving him for his shameless lie, and false testimony, and thundering against him the heavy wrath and severe judgement of God, deservedly due unto him for the same, put him aside. Then calling the other forth, and likewise ask him, under what tree, he took them companying together? Under a Prime tree, (said he.) Therefore were they both according to their wicked deserts, put to death, and served with the same sauce, that they had prepared for others, according to 
Deu. 19, 19 Prou. 19, 5. Dan. 13, 62.  the Law of Moses, for that they were convicted to have borne false witness, & to have wrongfully accused another.  
But now somewhat by the way to describe the nature of this lentisk tree: it is a tree of a reasonable bigness and mean size, broad in compass, and leaved like an Ash, bearing many small red berries, couched close together in round clusters, which when they be full ripe, are of a blackish colour. This Tree yieldeth forth a kind of Rosen or Gummy juice, (like as the Terebinthin Tree doth) which is called Mastic, which groweth not together as other Rosens do; but remain a sunder in divers small grains, or parts like kernels, or little white roundels. And this Mastic is very sovereign to dry up rheums and catarrhs, and to stop all common lasks and bloody flixes, and all other fluxes of blood whatsoever. A perfume made therewith, or chawing the same in the mouth, sasteneth the teeth that be lose, and maketh a sweet breath.  
Of this Tree there be made in Italy fine Toothpickers, like as they do in the Low Countries, of juniper and bay, very good to cleanse, whiten and mundify the teeth withal. Insomuch that it is grown into a common byword or proverb, when we will note any persons that be too curious and precise in trimming themselves, or bestow too much diligence in polishing and dressing their teeth, to say that he chaweth Lentiske. We in these Countries make Toothpickers, sometimes of the Bitterns claw being set either in gold, silver or ivory, sometimes of the bones of the fish Pastinaca or Galeus. But the best of all be made of this Lentisk, because they do not only no hurt to the gums, but also do rather by means of their astringent nature, bind and comfort both them and the jaws. And that these were in use in the old time, the Poet martial well witnesseth where he saith:  
Best Toothpickes are of Lentiske made, 
Martial in Apophoretis.   
Or if that would be scant,  
A Quill will serve the turn full well  
And may supply the want.  
But the other crafty and sly mate, that went about to blanch his villainy, and plaster his falsehood, by the which he sought the disparagement and death of the innocent Lady, with shameless mouth saucily avouched, that he saw her commit the act under a Prime Tree.  
This Tree is reckoned among such as bear Mast, whose leaves be at all times of the year, green, without falling or withering: whereon there also groweth a kind of mistletoe, which Physicians do use, as an excellent remedy against the Epilepsy or falling sickness, and such other diseases engendered of excessive and abounding humours.  
There is one kind of this Prime or Ilex, that beareth the fine Grain, which Dyer's use to engraine the Cloth or silk into a most orient and gallant red colour. And there is another kind of Grain not much unlike unto this, which is found in the hulver tree, whose leaves are on each side prickly and sharp, but all the other parts thereof smooth and plain, which in Brabant groweth in hedges and high ways, and seldom reacheth to any high stature. Yet have I seen of them near to Zirickzea, that have been as big as a Prime tree, which being diligently looked unto, and often pruned and trimmed by the owners, have grown to be very high and tall. About the beginning of Autumn it beareth berries round like a Pease, and of an excellent red colour, such as doth our Kneeholme, Butcher's broom, or prickly B●…, and also the Ewe tree, which is leafed like the Larch, Pitch tree, or Fir. The shadow of this Tree in England is not deadly, nor the berries lethal and dangerous to the Inhabitants of that Island, as not many years ago I saw and found by experience at my being in London. In Hispaine they are persuaded that these berries are endued with a venomous quality, and that it is so hurtful for man's body, that such as do but only sleep under the shadow thereof, either die, or at least become dangerously sick thereby, specially in the time that it bloometh. The nature thereof being so venomous, and against man's nature, they dare not inwardly receive the same. And yet hath it by some of that Country been proved, that their hens will feed thereon without danger, and become therewith very fat.   

The 15. Chapter.  
Of the Hyacinth, which of some is called Crowtoes, and of some, our Lady's flower: and of Hyacinthine, blue, azured and violet coloured garments.  
IN sundry places of the sacred Bible we read of headbandes, laces, ribbons, fillets, garlands, hems, purfles, fringes, welts, guards, plaits, pals, robes, cloaks, garments, and coverings of blue or violet colour, the better thereby to set forth the honour 
jere. 10, 9  and state of the person that wore it, and the more to delight the eyes 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 jews, appointed to be of such colour as should outwardly show a majesty and royalty to the people, namely, of gold, blue silk (or Hyacinth) purple, 
Exod. 28, 5.  scarlet, fine linen and embroidery: whereby the silly ignorant and simple people were in the old time, kept in order and obedience, and the readier and ferventer toward Religion.  
But now in the bright shining light of the glorious Gospel, we must rather respect the inward and spiritual ornaments, than any outward, garish and pompious attire, and must raise up our minds to things that be of more behoof and importance for our instruction and comfort. For the outward bravery and pompous magnificence of rich & sumptuous attire, doth many times nuzzle superstition in the consciences of the simpler sort, and dazzle the eyes of their minds, with an admiration of those things which God either would have to be lightly esteemed, or at least way, to be employed to moderate uses. And of this sort be these pals and copes wrought with gold, pearls, and precious stones, cloaks, garments, and coverings, of blue azure, purple, scarlet, and other costly colours, artificially and curiously bedected and garnished.  
The name of this colour, is taken partly from the gallant gem and beautiful stone 
Hyacinth or hyacinth, a precious stone.  called hyacinth, having 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 Herb.  such as is in the precious stone called an Amethyst, or in common bugloss and sundry other Herbs, whose flowers being of bright purple colour, be marvelous pleasant and delightful to the eyes of the beholders.  
And God doth many times and in many places in his word sharply reprove the stately arrogance, and pompous pride of such vain persons, as by the bravery of their apparel, and sumptuous array, advance themselves in bragging sort and ridiculous ostentation, malapertly and scornfully contemning others of inferior calling. And sometimes herehence he taketh apt Metaphors and fit Similitudes, applying the same to the inward gifts, and ornaments of the mind. For by such examples doth the Lord stir up and admonish such, as be lulled and rocked in the cradle of Security and slothful retchlessenesse, to look about them and to remember their duty, which they own unto God: to consider what honour and worship they are bound to yield unto him, and how (casting aside, detesting, abhorring and renouncing all superstition and Idolatry) they ought entirely to embrace his pure, sincere, and sound religion.  
Which thing both in other places, but namely by his Prophet Ezechiel, he plainly 
Ezec. 16.  setteth down and manifestly displaieth. For, first he putteth them in remembrance, what great and inestimable benefits he had bestowed upon them, how bountiful and liberal he had showed himself towards them: what grace and goodness both spiritual and temporal he had extended upon them: what wholesome laws and profitable precepts he had delivered unto them, and how fatherly he had instructed them with the sovereign skill of his most blessed and sincere Religion.  
Afterwards he expostulateth with them for their revolt and sliding back, he upbraideth them with their ingratitude & unthankfulness, for that they had abused all these his heavenly blessings, and converted the same to Idolatrous purposes, strange worships and profane superstitions: insomuch that their mind, reason, understanding and wit, was not now employed (as it ought to have been) in magnifying his holy name, and setting forth his glorious majesty, nor in the maintenance and observance of his sacred and pure Religion, but in setting up and establishing Idolatrous, superstitious, counterfeit and hypocritical devices, forged out of their own idle brains.  
Thus therefore doth he ratingly and chidingly direct his speech unto jerusalem, saying: When as thou wast naked, poor, needy, helpless, 
The 16. Chapter of Ezechiel paraphrastically expounded.  comfortless, and cast out into the open field, so soon as thou wast borne, without swaddling clouts, polluted in thine own blood, and sprawling in thy natural filthiness: not having thy navel cut, nor washed in water: I came and passed by thee, and espying thee wallowing and tumbling in thy blood, I exceedingly multiplied thee, as the bud of the field: insomuch that by little and little in process of time thou grewest pretty and big, able to be decked and fit to be womanly arrayed, as by thy well fashioned breasts, and long grown hair may appear. And although thou wast in this age, yet wast thou naked and bare, and lay open (contrary to the natural shamefastness of womanhood) to the gazing view of all passengers. Yet when I passed by thee and looked upon thee, perceiving thee to be of such ripe age, and marriageable years, fit to be wooed and sought unto by suitors and wooers, I spread my skirts over thee and covered thy filthiness, and I shrouded from the fight of men, those things that might not with any modesty & shamefastness be seen. Yea I swore unto thee, and by a new covenant betrothed thee unto myself, and made thee mine. Whereupon having received thee as my mate and lawful Spouse, I washed thee from thy filthiness, so that no blemish disgraced thee: Yea I anointed thee with oil, and clothed thee with embroidered work: I shod thee with Hyacinth: I decked thee with bracelets upon thine hands and a chain on thy neck, and a beautiful crown upon thine head, etc. Now thou being thus pranked up in bravery, and thus richly decked, hast played the harlot, and hast powered out thy fornications on every one that passed by: and all those rich ornaments (which in right and equity belonged to me) thou hast lewdly converted to profane and wicked uses.  
In all which process of words his meaning is none other than this: namely to show, that as an adulterous woman by prostitution of her body becometh impudent and infamous, so was jerusalem defiled with Idolatry: in that she bestowed that honour, worship, and service upon Devils and Idols, which in right was only due unto God, on whom alone dependeth the whole hope, health, and salvation of all men. For than is the Majesty of the most high God most contumeliously dishonoured, when the honour, (which is due unto none but to him) is taken from him, and given to another: wherein he is injuriously rob, and we thereby (forsaking his sincere worship) are carried headlong into miserable perdition, and manifest danger of our own Souls health.   

The 16. Chapter.  
Of Sedge and Rushes.  
SEdge, (called of some Segge, or Sheregrasse) 
Sedge.  groweth in fenny Sugs and watery grounds, triangled in form, and sharp edged of each side: with the which, many in this Country do use in Summer time to straw their Parlours, and Churches, as well for coolness, as for pleasant smell.  
The Rush is a round smooth shoot without 
Rush.  knots or joints, having within it a white substance or pith, which being drawn forth, showeth like long, white, soft, gentle and round thread, and serveth for many purposes. Herewith be made many pretty imagined devices for Brideales, and other solemnities, as little baskets, hampers, paniers, pitchers, dishes, combs, brushes, stools, chairs, purses with strings, girdles, and many such other pretty, curious and artificial conceits, which at such times many do take the pains to make and hang up in the houses, as tokens of good will to the new married Bride: and after the solemnity ended, to bestow abroad for Bride-gifts or Presents.  
And because the stem or shank of this Rush is smooth and unknottie, it hath ministered occasion to the learned, thereof to devise a Proverb, namely, To seek a knot in a Rush. Which is very aptly and fitly applied to those which are scrupulous in cases, where no need is; or that make doubt of a thing, that of itself is most plain.  
Of the greater sort of these Rushes, our people do use to make Mats, horse-collars, wilchins, frails, and little mands.  
In Zealand where the ground is gravelly and sandy, there groweth store of Bulrushes, which be not of any great height, but be sharp pointed as an Awl, and serve to keep and defend their corn grounds from being overcovered with sand and dust, which the force of the wind, tide, and weather usually bloweth and casteth up.  
Of the slender and straight form of this Bulrush, such young simpering Damosels as prank up themselves, and desire to be slender bodied, are termed by Terence, to be Bulrushlike. As among us many dainty young housewives that would feign be fine and slender, gird themselves straight, and use to lick Salt: fearing (forsooth) lest 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 Eunuches. Act. 2. scen. 3  complexion and colour was true and natural, not painted, nor with slib bersauces procured; whose body was sound, wholesome, and full of good blood, and being also in the very prime of flourishing age, commenteth her above others, which being nothing so handsome and fair, do devise to amend nature by Art and Diet.  
And as here with us there groweth abundance of Rushes, Reeds, Typh, Cat's tail, & Water torch: so in the bogs of Egypt, near the river Nilus, there groweth a kind of big Rush, called Papyrus, whereof in the old time they made Paper, as they do now in Europe of linen clouts, chopped small and steeped in water: which, for that it serveth to the same use, purpose, and commodity that the Paper in the old time did, retaineth still the same name.  
This Paper rush is eight or ten cubits high, as the Reed is in Spain, jointed and triangled, and as thick and big as a man can well gripe in his fist. When they be dry, they are good to make sine smooth walking staves, of a dark brown colour like the utter rind of a Chestnut: which aged Gentlemen delight much to have, for stay of their weak and feeble bodies.  
The pith of this Rush yieldeth forth a kind of sweetish and toothsome liquor, like as doth the white root of our Reed.  
Of this big Paper Rush they used in the old time to make boats, punts, lighters, and other engines of carriage, being pitched ●●st together, as not only Pliny, but the holy 
Lib. 13. c. 11.  Prophet of God Isaiah also testifieth: who 
Isai. 18, 1.  threateneth the land which is beyond the rivers of Aethiopia (that is, the borderers upon Nilus) because they sent Ambassadors by the Sea in vessels of Reeds or Rushes, to make league and join together in confederacy with other nations, for the overthrow and conquest of the Israelites.  
But to go on with our purposed Argument: In the Bible, there be taken from these above named shoots and Rushes, sundry proper Similitudes and fit Metaphors. As when the holy man job discoursed with the Nobles and Gentlemen that came for courtesy to visit him, and to bewail with him, his sore and grievous calamity, where there 
job. 8.  were among them, many notable points to and fro canvased, argued and disputed, of the frailty and misery of man's life, of the providence and great goodness of God towards man, of afflictions, troubles, griefs, and vexations, which are common aswell to the good as to the bad; of prosperity and worldly welfare, which the bad and wicked as well as the good and godly do enjoy; one of the company named Bildad the Shuhite, brought certain strong and weighty arguments, grounded upon natural reasons, whereby he went about to prove that wicked, godless, infamous persons, slanderers, and Hypocrites which dissemble with God, and think to please him with their counterfeit mammetry, cannot long continue: and that although for a time they seem to flourish, yet by God's just judgement, they quickly whither away and are brought to nothing, even as Rushes, Sedge, grass or green herbs being not moistened with water. For the wicked when they are assailed with dangers, afflictions and calamities a little afore their death, are grievously troubled in their inward consciences, for that they are not upholden with an assured trust and comfort in the mercies of God, whereby they are lamentably tumbled headlong into plain distrust and desperation.  
Not unlike unto this, is the Prophecy of Isaiah against the Egyptians, whom he pronounceth should be grievously distressed and brought to extreme penury: and that all such trades, wherein their chief commodities consisted, should fail and be taken from them, as namely their traffic, fishing, & other handy crafts, which brought unto them large gain and profit. The waters 
Isai. 19, 5.  (saith he) of the Sea shall fail, and the rivers shall be dried up and wasted: and the rivers shall go far away, and the rivers of defence shall be emptied and dried up: the reeds and the rushes shall whither, and all the green grass about the river bank shall perish. In which words he foretelleth of a marvelous great barrenness, scarcity, dearth and sterility that should light among them, that they should have among them no store of fishermen, no traffic nor intercourse of merchandise, nor any resort of chapmen and buyers.  
God likeneth the prosperous success of the godly, with their virtuous proceeding and going forward in the race of grace and goodness, sometimes unto fresh springing waters, and pleasant running rivers: sometimes to green herbs and flourishing flowers: and sometimes to gallant meadows and delightful Arbours.  
And the Prophet Isaiah promiseth fruitfulness and fertility to the barren, unfruitful and dry fields: saying, that they should be watered with most wholesome & lively springing waters, & be adorned with store of most fair flowers, and beautiful Herbs. Whereby he meaneth, that the dry and hungry souls of the people, should be moistened with the fruitful word of God, and plentifully bedewed with his wholesome doctrine and heavenly spirit. His words be these: The 
Isai. 35, 1.  desert and the wilderness shall rejoice, and the waste ground shall be glad, and flourish as the Lily. The dry ground shall be as a pool, and the thirsty (as springs of water in the habitation of dragons, where they lay) shall be a place for reeds and rushes. As if he should have said: in steed of ugly vices and monstrous enormities, there shall appear virtue and godliness: and there shall be sowed and planted in men's hearts, the seeds of Love and charity both towards God and man: there shall be settled in their minds and consciences an undoubted hope and assured trust of their salvation. So that they which afore were as barren, yielding forth no fruit, shall now, being watered and moistened with the lively fountain of God's word, and invincibly strengthened with the strong staff of firm faith, begin to fructify, like a well manured field, that yieldeth forth abundant store of rank corn and gallant Herbs.   

The 17. Chapter.  
Of Wormwood.  
THere be three sorts of Wormwood. The first is called Wormwoode Roman or Ponticum, which is planted in Gardens, and hath somewhat a pleasant smell. The second is Sea wormwood, growing in Salt water creeks and Sea shores. The third is our common Wormwood, being exceeding bitter in taste, and is a most sovereign and present remedy against worms. But being removed into Gardens, it marvelously altereth both in nature, taste, savour, smell, yea & in the colour of his leaves also. For, of grayish ash colour, it becometh green, yielding smell neither loathsome nor altogether unpleasant.  
From this most bitter herb, the sacred writers do in many places fetch sundry Similitudes, which they most fitly apply against the wicked.  
So when as God by his Prophet jeremiah threateneth and denounceth doleful, heavy and bitter calamities to the stubborn, disobedient, and wicked people: Behold (saith he) I will feed this people with Wormwood, 
jerem. 9, 15  and will give them the water of gall to drink: and I will scatter them among the heathen, whom neither they, nor their fathers have known, and I will send a sword after them, till I have consumed them.  
Again, speaking to the lying and dissembling Prophets which abuse the word of God, and corrupt it with their addle gloss: Behold (saith he) I will feed them with Wormwood, 
jere. 23, 15.  and make them drink the water of Gall: for from the Prophets of jerusalem is wickedness gone forth into all the land.  
The Prophet Amos also sharply inveighing against false Prophets, that delighted more to flatter the Princes and people, with plausible and pleasing terms, than to prophecy the sincere word of truth: and which defiled the right worship and sound religion of God, with their vain, fantastical, superstitious, and peevish expositions, keeping the heads and rulers in ignorance, & blind folding them in errors, to whom it chiefly belonged to seek equity, and administer justice, saith that, they turned judgement into Wormwood, and left off righteousness in the earth: 
Amos. 5, 7. and 6, 12.  that is, they digress and turn away from equity, neither do they faithfully execute the office and duty of upright judges: which is a most bitter and heavy case to a poor distressed innocent man, desiring in his rightful cause to be delivered from wrong and oppression.  
In many places doth Isaiah sharply reprove 
Isai. 5, 20.  and pronounce grievous woes unto such judges, as call evil good, and good evil: which put darkness for light, and light for darkness: and which put bitter for sweet, and sweet for sour.  
And in another place he also denounceth severe sentence against those that take rewards to oppress the innocent, and to defeat the right of the widow and fatherless; whose cause they ought to defend, and speedily to see them restored to their lawful right. Thus therefore doth he thunder against such wicked Lawmakers: Woe unto them 
Isai. 10, 1. Ezec. 22, 7. Hose. 10, 4.  that decree wicked decrees, and write grievous things, to keep back the poor from judgement, and to take away the judgement of the poor of my people, that widows may be their prey, and that they may spoil the fatherless.  
No less terribly doth the Lord by his Prophet jeremy reprove such unconscionable Creatures, saying: There are found among 
jere. 5, 26.  my people, wicked persons, that lay wait as he that setteth snares: they have 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 waxed rich: they execute no judgement, no, not the judgement of the fatherless, etc. Generally, wheresoever there is any mention in the Scriptures, made of Wormwood, it signifieth grievous calamity and bitter torment of mind.  
So, in that lamentable destruction of jerusalem, the Prophet jeremiah in the person of his Country men and fellow citizens, complaineth, that He was encompassed with gall, filled 
Lam. 3, 5. and 15.  with bitterness, and made drunken with Wormwood. Whereby is meant, that the misery, grief, desolation and anguish was so great, that nothing could be more added thereunto.  
Like unto this is that complaint of David, being dangerously circumvented, and maliciously pursued by his enemies, where he poureth out his prayers and requests unto God, saying: O God thou hast cast us out, thou 
Psal. 60, 1.  hast scattered us, thou hast been angry, turn again unto us. Thou hast made the Land to tremble, and hast made it to gape: thou hast showed thy people heavy things: thou hast made us to drink the Wine of compunction and giddiness. As though he should say; Thou hast set such sights before our eyes, whereby we are nothing at 〈◊〉 cheered, but rather discomforted & thro●● into sorrow and heaviness, into grief, pe●siuenes and horror of death, even as they that have drunk some deadly poison, whereby their vital parts be incurably infected, benumbed, and stupefied.  
The very same Metaphor is used by the Prophets Isaiah, jeremiah, and Ezechiel, describing 
isaiah. 51, 17. jere. 23, 15. Ezec. 25, 4.  the cup of the Lords wrath, whereof as well the Kings and Princes, as the subjects & Commons have drunken; and whereby they were carried into such outrage, madness, and astonishment, that they were even brought to their wit's end, and knew not what to do, nor which way to turn themselves.  
In no better case shall he be, that keepeth company with whores and harlots; and suffereth himself to be ensnared and entrapped with their flatteries, allurements, provocations and subtleties.  
Which thing Solomon well knew, & therefore diligently adviseth and earnestly warneth a young man (whose age for want of experience is slippery and unskilful) to disacquaint and estrange himself from the company of wicked women, and not to suffer himself at any hand to be enchanted with their flattering lures and glozing enticements. For the lips of 
Prou. 5, 3. and 7, 5.  an harlot (saith he) drop as an honey comb, that is, her words be fawning and sweet, and her mouth and throat, finer and smother than oil: but the end of her is bitter as Wormwood, and sharp as a two edged sword. For, all that she doth is subtle, fraudulent, and dissembled: and the whole drift of her cunning shifts is only to rob, spoil, and undo thee.  
Finally, under the name of Gal and Woormwood is generally understood heavy, noisome, hurtful, bitter, cruel, and lamentable dealings, as beside the above rehearsed examples, is signified also in the Revelation. Where it is read, how that the Angel blowing the Trumpet, there fell a great Star from heaven, burning like a Torch (whereby is meant the wrath of God enkindled against the wicked) and the 
Reu. 8, 10.  name of the Star was called Wormwood; and it fell into the third part of the rivers, and into the fountains of waters: wherefore the third part of the waters became Woormwood: and many men died of the waters, because they were made bitter.  
Now, as the conjunctions and aspects of Planets, and constellations, do sometime betoken and portend slaughter, death, decay, harm, and danger both to men, beasts, corn, grain and fruits: so was this Star thus falling, harmful unto mankind, signifying the wrath and vengeance of God, to hang flamingly over the heads of all those that be wicked and impenitent.   

The 18. Chapter.  
Of Thistles, Thorns, Bushes, briars, brambles and Burrs: how in the Scriptures they be commonly applied, and what they signify.  
thistles, briars, brambles, and weeds, which grow out of the ground of themselves, without planting or Husbanding, yield in a manner no kind of commodity for the use of man, but rather detriment and annoyance both to man by their prickles, and to grain by their ill company and neighbourhood.  
Therefore when as God enjoined penance, misery, and toil to Adam for his transgression, he said, Cursed is the earth for 
Gen. 3, 17.  thy sake: in sorrow shalt thou eat of it all the days of thy life: in the sweat of thy face shalt thou eat thy bread. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the field.  
Likewise the Lord being wroth with the Israelites for their extreme ingratitude towards him, grievously threateneth them under the name of a Vineyard: for that, after such a deal of careful Husbandry bestowed on it, in steed of savoury grapes, it brought forth wild grapes. Now therefore (saith he) I 
Isai. 5, 5.  will tell you what I will do to my vinyeard: I will take away the hedge thereof, and it shall be eaten up: I will break the wall thereof, and it shall be trodden down: and I will lay it waste: it shall not be cut, nor digged, but briars and Thorns shall grow up in it.  
By which figurative speech he showeth 
Hos. 10, 1. and 8.  that he hath bestowed all the labour and diligence that possibly could be, for the behoof and benefit of the Israelites, and for the training and instructing of them in the way of godliness with sound, wholesome, and heavenly doctrine; and that he omitted nothing, which was expedient and needful for their direction. But all in vain: for all travel, labour, industry and diligence employed about them, was lost and to no purpose.  
Wherefore he vpbraied them with wilful contempt of their own advancement, and for the careless regard which they had of their own salvation. And now he therefore here protesteth that he maketh none other account of them, than of persons desperate and forlorn: and that for their stubborn 
Rom. 1, 24.  refusal of mercy and grace offered unto them, they should run headlong into all shame and wickedness, into vile lusts and filthy affections, into dissolute life and lewd manners: insomuch that their minds being thus woefully pestered and possessed with beastly vices, and no whit garnished with virtues and goodness, should lie like a rugged, untilled and unmanured field, which bringeth forth nothing but weeds and hurtful herbs.  
Again, in another place he threateneth to plague them with barrenness, dearth, scarcity, want of Corn and yearly increase of 
Isai. 7, 23. 24, 25.  fruits; insomuch that the land should remain as under a curse, bringing forth nothing but briars and Thorns. So that in what place soever there were a thousand Vines, worth a thousandpeeces of silver, they should be turned into briars and Thorns; and all the ground in the land should not be able to bear sufficient corn and competent food, to relieve the 
isaiah. 32, 13.  hungry necessity of the starveling Inhabitants.  
And afterwards in the 34. Chapter he denounceth far more dreadful and horrible plagues against the Idumaeans, that is to say, the enemies of God and his Church: The rivers thereof shall be turned into Pitch, and the ground thereof into Brimstone, and the land thereof 
Isai. 34, 9  shall be burning Pitch, which shall not be quenched night nor day: the smoke thereof shall go up evermore: it shall be desolate from generation to generation: none shall pass through it for ever: But the Pelican and the Hedgehog shall possess it, and the great Owl and the Raven shall dwell in it; being Fowls and creatures that love not the company or sight of man. The Nobles thereof shall call to the kingdom, and there shall be ●one, and all the Princes thereof shall be as nothing: that is, there shall be no form of a common wealth, no state, no order, no policy, no honour nor dignity of a Prince: no majesty of a kingdom, no government, no Counsellors, no Peers; but a disordered confusion and mingle-mangle of the nobility and commonalty together, and a mere overthrow of all law and equity.  
Moreover to aggravate this their miserable plight and woeful condition, the palaces of their kings and princes shall be thrown down and made even with the ground, and all their sumptuous buildings and gorgeous houses utterly ruinated, and being abandoned of any inhabitant, shall be nothing else than caves and dens for wild beasts and ravenous birds.  
For thus doth the Prophet both in this and also in other places, heap up the miserable desolation of the Country: There shall grow in the places thereof thorns and nettles, and thistles in the strong Holds thereof, as commonly we see in ruinous palaces, and castles thrown down and despoiled by the rage of war. And it shall be an habitation for Dragons, and a court for Ostriches: there shall walk wicked spirits and Goblins, the satires and Shrichowles: there shall the Hag lodge, and there shall the Owl make her nest, and lay, and hatch: there also shall the Vultures and Kites be gathered together, every one with her Make. By this beadroll and reh●… he setteth down before the eyes an horrible kind of desolation, and a dreadful pu●…ture of extreme waste: the very sight or he● ring whereof driveth a shivering horror into any man's mind, and pierceth it deeply with a quaking and trembling dread, to consider how that in a late most flourishing Realm and renowned Country, there should be such an alteration, and such a state of all things turned upside down: that there should be no more resort of Merchants and Traffikers, no concourse of people, no bartering, no marting, no buying and selling, no chopping and changing, but only a sight of ugly monsters, prodigious creatures, and ravenous wild beasts, the very sight whereof would affright the stoutest man that liveth.  
Into these deformed monsters and ugly creatures, do Devils and wicked Spirits many times transform themselves: and assuming their shapes do with many delusions and apparitions terrify and affright fearful and weak people, specially those, that are not sufficiently strengthened, furnished, and armed with the knowledge of God, and the power of his word.  
Such monstruous objects and strange apparitions, do such persons in their imagination and conceit think themselves to see, which be Melancholic, fantic, Lunatic, Doting, Drunken, Agewy, or those that are inwardly tormented in their conscience with remorse of their horrible sins and bloody offences. For, such persons have their minds grievously disquieted, with sundry absurd visions, and fantastical apparitions, by reason of the distemperance of their brain, and stuffing of their spirit animal with abundance of gross humours and thick vapours: whereby (the head being out of course) reason, judgement, and memory is likewise out of frame, and pestered with sundry idle and vain imaginations of such things as they meet withal, or think upon.   

The 19 Chapter.  
Of the Fig tree, and of the Fig.  
THe Fig tree beareth two sorts of fruit: the one, which groweth till it be full ripe, and then being taken from the tree, is dried and put into Frails: the other, be the primitive and green Figs, which either arrive not at all to ripeness; or at least way be very late ripe. For when as other trees do burgeon and bloom, the Fig tree showing forth no blossoms or flowers at all, bringeth forth the green Fig.  
From this tree and his fruit, be taken in the Scriptures many, and the same 〈◊〉 proper Similitudes and excellent examples.  
When Christ foretold to the jews the grievous calamities, and lamentable destruction of jerusalem, he stirred up them, and us all to watchfulness, and heedful vigilancy by many examples, lest that day of the Lord shall come upon them unawares: and the Similitude which he useth, is of the Fig tree when it bloometh. For as when the boughs of 
Mat. 24, 32. Mat. 13, 28.  this Tree be tender, and that it beginneth to bring forth leaves, it is a certain token that Summer is near. So, treasons, pestilence, wars, famine, earthquakes, etc. are the prefaces or prologs to sorrows, and show that the day of judgement is near, even at the doors.  
Figs are sovereign good to ripe an Apostumation, to assuage and lenify an hard sore, as the noble Prophet Isaiah doth witness, and in his heavenly Prophecies hath accordingly set down. For we read that he caused 
2. Kin. 20, 7. isaiah. 38, 21.  to be made a plaster of dry Figs, and laid it on the boil or impostume of Hezachiah, whereby he was recovered to health and had his life lengthened fifteen years.  
The Prophet Nahum avouching all human helps to be vain, weak and helpless, and all Fortresses, Holds, Castles, Towers, Skonses, Munitions, Rampires, & Bulwarks 
Nahu. 3, 12  to be unable to stand against God, compareth them to ripe Figs, which if they be never so little shaken, fall down. Thus therefore doth he insult upon 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 shall be confounded and brought to nothing, by the mighty hand of God.  
The Lord also by his Prophet Hosea, taking from this, and such other most sweet and pleasant fruits, an apt Similitude, doth expostulate and reason with the Israelites, because they had forsaken so gracious and loving a God, and betaken themselves to gross, horrible and palpable Idolatry. For thus doth he set out and express his great favour and love towards them: I found Israel 
Hos. 9, 10.  like Grapes in the wilderness, 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 less in them, than a weary and thirsty wayfaring man, rejoiceth when he findeth a savoury, and moist Grape in some waste wilderness and barren place unlooked for: or some ripe Fig to cool his thirst, and refresh his wearied spirits.  
This so great love of God towards them notwithstanding, whereby he showed himself to be delighted no less in them, than is a weary and thirsty traveler with some delectable fruit, they did not mutually require with love again, but ran a gadding to Baal-Peor: that is to say, the Idol of Priapus, and there defiled themselves with most shameful Idolatry and heathenish worship.  
Infinite be the Similitudes that are each where in the Prophets, taken aswell from this Fig tree, as also from his leaves, and from his fruit: whereby they sometimes signify plenty, foison, abundance of things, and prosperous success of the godly in their affairs and dealings: sometimes again, they thereby mean barrenness, dearth, scarcity, and destruction of the wicked.  
Thus did Christ curse the Fig tree, that had nothing on it but leaves: whereby he noted 
Mat. 21, 19 Mat. 11, 13.  his mislike of all outward show and hypocritical ostentation of Religion, being not accompanied with good works which are the fruits of a sound faith.  
The Prophet Micah using a Metaphor taken from rough, and unmanured ground, and from Trees whose fruits are gathered, (as in the end of Autumn it cometh to pass) bewaileth the state of the world in his days, and complaineth that he lived in such an age, wherein all good and godly men were vanished and gone. Woe is me, for that I am as 
Micah. 7, 1.  one that goeth a gleaning in Harvest, and as one that gathereth after the Grapes of the Vintage: there is no cluster to eat: my soul desired the first ripe figs. The good man is perished out of the earth, and there is none righteous among men. Whereby he meaneth, that justice is banished, godliness exiled, religion contemned, true worship of God trodden under foot and utterly suppressed: that wickedness flowed, iniquity abounded, and all things generally were full of blood, oppression and cruelty.  
Many other such like texts be there in sundry books of the holy Scriptures, which might here be alleged for further proof 
Isai. 34, 4. jerem. 5, 7. joel. 1, 12. jere. 8, 13. Amos. 4, 9  and confirmation of this matter, but I think it not convenient to trouble and pester the Reader with the recital of all, sith these few afore alleged may suffice.   

The 20. Chapter.  
Of the Palm or Date tree, and the fruit thereof: and what in the Scriptures is meant thereby.  
THe Palm or Date tree hath a great tall and straight Trunk or stem, and many long straight and narrow leaves or twigs like Reeds or Gladen. The fruit is pleasant in taste, and is also right medicinable, and restorative. For it cherisheth and comforteth the radical humour, and conveniently nourisheth those bodies that be dry and exhausted.  
The nature of this tree is to resist and strive against any burden or weight laid upon it: wherefore it was wont to be used as an ensign of victory to such as were valiant conquerors, and puissant warriors, for their invincible courage and undaunted animosity.  
So, the true Servants & Martyrs of Christ, which constantly persevered to the end, in their Christian profession, maugre the malice, spite, cruelty & persecution of bloody Tyrants, are read to be arrayed in long white Robes, and to carry Palms in their hands, in token 
reve. 7, 9  of purity and victory.  
Likewise they that love righteousness, and embrace equity, boldly opposing themselves against the enemies of God, are resembled unto the Palm, and other fair and goodly trees. For so doth David, saying: The 
Psal. 92, 12.  righteous shall flourish like a Palm tree, and shall grow like a Cedar in Lebanon.  
For whereas the wicked shall whither away like grass, the just & godly shall prosper and continue still like a Palm, and bring forth profitable and pleasant fruit. And shall triumph as the Cedar, which being an high, soot, and odoriferous tree, free from all rottenness, and that will never putrefy and corrupt, yieldeth also withal a most gallant and delectable shadow.  
And this is it, that the holy man job meant, where, upon confidence of his upright conscience, and true dealing, he boldly pronounceth of himself, saying: I shall die in my 
job. 29, 18.  nest, and I shall multiply my days as the Palm. Whereby his meaning was, that he assured himself of long life and flourishing days, with much joy and tranquillity.  
In that excellent Song of Solomon, the hairs and locks of the Bridegroom are resembled to the bushy top of the Palm tree: which 
Cant. 5, 11.  Similitude and resemblance is taken from the young tender bundles of twigs and leaves that grow out of the top of this tree: or from the cluster or husk wherein the fruit is lapped, which is called Phaenico●alanus, having a black, brown, or aburne colour. So that thereby is meant, that his hair was glittering, shining, fast and not shedding, as are the leaves of the Palm tree which never fall.  
But when God seethe the people to run headlong into perdition, to continue in wilful obstinacy and blindness, and not willing any way to hearken unto good counsel and sound advertisements; neither by any punishments, plagues or afflictions to be reclaimed and converted from their errors, but that still they will wallow in the mire of their own wicked imaginations; not acknowledging the same plagues to proceed, and to be sent from God, but referring and ascribing the same to blind fortune, and ordinary course of nature; then doth he severely thunder out other greater, and bitter punishments against them: insomuch that beside the Palmer worm, grasshopper, Cankerwoorme and Caterpillar which consume and devour Corn, grain and fruit; he threateneth by his Prophet joel, that all their Vineyards should be wasted, and all their goodly fruitful Trees should be supplanted and rooted up, whereby there should follow extreme penury of victuals and food; and that nothing should be left to allay the extremity of hunger.  
For these be the words, which he there ●seth in describing this dreadful dearth, and wonderful scarcity, the rather thereby to stir up their drowsy heads and careless minds, seeing such a grievous calamity hanging over them. Awake ye Droonkards, weep and howl all 
joel. 1. 5.  ye bibbers of Wine, because of the new Wine: f●… shall be pulled from your mouths. For a nation is come upon my land, mighty and without number: his teeth are as the teeth of a Lion, and he hath the jews of a great Lion. He hath destroyed my Vine, and peeled off the bark of my Fig tree, (for Trees die, when the bark or rind is plucked off from them) The Vine is dried up, and the Fig tree is decayed, the Pomegranate tree, and the Palm tree, and the Apple tree, even all the trees of the field are withered.   

The 21. Chapter.  
Of Hebenus, and certain other precious Simples and strange Drugs, mentioned in the Scriptures of God.  
WHAT a noble Mart town Tyrus in the old time was, being the paragon and flower of all Asia, and what renowned traffic was there kept by Merchants of all countries with their wares and commodities; beside other famous Historiographers, the holy Prophet Ezechiel amply testifieth.  
Who particularly reckoneth up the several sorts of sundry merchandizes, brought thither by Merchants of divers Realms, Countries and Provinces; for that the situation thereof was so commodious, and the resort thither so incredible, before it was conquered and destroyed by Alexander the King of Macedon, which conquest and destruction the Prophet in his 27. chapter foreshoweth. 
Ezec. 27.  Wherein among many other wares and merchandries, he mentioneth ivory, Rosen, Myrrh, Cassia, Balm, Coral, Pearl, Spices, Gems and Precious stones.  
Hebenus is of colour very black, and withal 
Ebony.  so massy and ponderous, that although it be sliced & parted into very thin plates or pieces, and put into water, yet sinketh it down to the bottom.  
Of this there be two sorts, the one, which cometh out of India, the other out of Aethiopia: and of this latter sort I have seen 〈◊〉 crooked Pipe or Cornet made, that hath been above two foot long, as black and as smooth as jet, 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 Horn.  
Of the kind of this Hebenus, is another strange and foreign Wood, commonly called Guiacum: the powder whereof being filled of, and boiled in water till three parts be consumed, is most sovereign to cure the Pocks, and the loathsome infection, gotten by lewd, filthy and lecherous life.  
I have used the powder hereof being steeped and put into the water of Fenell, as an excellent remedy and approved medicine to cure the dimness of sight, and the web in the eye.  
To cause one to sweat, my order is to give the decoction hereof with fumitory, Marigold leaves, Balm and Figs: the which also I have proved to be excellent good, to drive out the Measles and small Pocks in young children.  
ivory is of an astringent nature: and 
ivory.  therefore Combs made thereof do both comfort the head, and keep the hair from falling and shedding.  
And because it is of an exceeding and surpassing whiteness, specially when the teeth are first taken out of the Elephant's jaws, therefore doth the Bride in dignifying and setting out the beauty of her Spouse his body, attribute and ascribe unto him a belly 
Cant. 5, 14.  like white ivory, coveredwith sapphires. And the neck of the Bride is resembled to an ivory Tower, because it is firm, strong, steadfast, upright, and not stowping.  
jeremiah compareth the Nazarites (who were consecrated to God) unto ivory, which when it is very old and long kept, waxeth ruddy. For thus doth he bemoan and bewail them, being so deformed and disfigured, that they could not be known for the same they were afore: Her Nazarites were purer 
Lam. 4, 7.  than the snow, and whiter than the milk: they were more ruddy in body than the old ivory: they were fairer than the polished Sapphire: But now is their visage blacker than a coal. By which words it is easy to guess, into what misery they were thrown, and what calamity they sustained.  
Myrrh is a sweet gum, distilling and 
Mirth.  sweeting out of a tree like Terebinthine, whose virtue and property is to preserve the body from rotting and putrefaction.  
Stact is a rosennie liquor, the flower of 
Stact.  the Myrrh or the fatness that first distilleth out of it, the which is commonly called Styrax liquida, and of Physicians Styrax calamita.  
Frankincense is a kind of soot perfume, 
Frankincense.  & is of great virtue to nourish and engender flesh in the bodies of men or women.  
Gum ammoniac distilling from a tree on 
Ammoniake.  the sand, (whereupon it is termed by some Gutta) is a kind of sweet smelling gum, brought out of Aphrica, which hath great virtue to mollify, warm and draw; it looseth the belly, helpeth the spleen, and bringeth forth the dead child.  
Beniamen being a congealed juice and odoriferous gum, scenteth most delicately, and is of excellent effect to smell unto in the time of the Plague or other like contagious infection: like as is also civet, Ambregrice, Musk, Cassia and Cloves, which do comfort the heart, and sovereignlie recover and strengthen the spirits of those that through faintness of nature, fall into ecstasies, trances, and cardiacke passions.  
Aloe is a juice or congealed liquor of a 
Aloe, or Sea A●greene.  certain plant of the same name, which is of a perfect green colour. The slips thereof being brought to us out of Spain, be commonly hanged up in houses, and will continue two years in their natural beauty and gallant greenness, without being watered. The juice hereof is excellent good to withstand putrefaction, to cleanse and mundify all corruption, to kill the worms in the belly, to clear the sight, and to preserve the body from all infection of dangerous and contagious diseases.  
The sweet and precious wood also, commonly 
Lignum Aloes. Agalochum.  called Lignum Aloes, and of some Agalochum, is in nature, quality and form not unlike to the sweet Thorn Aspalatus, was both well known and much used among the old Hebrews, for the great virtue which it hath to make one to have a sweet breath; like as doth Lignum Rhodium.  
All these afore recited, together also with the most noble and renowned Balm, are used in the Scriptures of God, to signify the high honour and excellency of virtue, and the most sweet and comfortable perfumes of heavenly love and doctrine, wherewith the mind of man is most graciously inspired and divinely endued.  
So David in his Psalms, under the name of Solomon, setteth out the noble honour, majesty and magnificence of Christ where as he saith, that his garments smelled of Myrrh, 
Psal. 45, 8.  Aloe and Cassia, out of the ivory palaces. Meaning, that there should proceed and issue from him a most sweet, pleasant, delectable, fragrant, and odoriferous smell, wherewith all people far and near should be recreated and refreshed.  
A much like phrase is that which we read in the Canticles of Solomon, where the Spouse most affectionately delighting in the conference of her Well-beloved, uttereth these and 
Cant. 5, 13.  many the like terms, His lips do drop the pure and principal Myrrh. Signifying thereby, that his words and speeches were fraught full of grace and truth, preserving the godly from evil, and striking the godless to the heart, with bitterness for their impenitency: the Metaphor being taken from Mirth, the which although it be most soot and fragrant, yet is it (withal) most tart and bitter.   

The 22. Chapter.  
Of the Terebinth, out of which runneth a Gum called Turpentine.  
THe Terebinth or Turpentine tree groweth in Syria and Palestina, and is a goodly pleasant tree to behold. It hath leaves almost like the Bay, and flowers not much unlike to the Olive tree, of a reddish colour. His berries be in the beginning green, but afterwards red, and when they be ripe, black, yielding a pleasant savour.  
Out of this tree there runneth in the Summer time a most gallant Gum and sovereign Rosen, called Turpentine, marvelous soot and pleasant in smell, and so clear, that a man may see through, unto the bottom of the Pot wherein it is kept.  
It is with effect used in emplasters to cure and heal wounds, and to assuage the anguish and pain of sores and griefs. Inwardly it cleanseth the breast, lungs, and kidneys; it ripeth phlegmes, expelleth gross humours, openeth the obstructions of the liver & milt; it notably provoketh urine, driveth out the gravel, and mundifieth the passages for the better, freer, and easier conveyance 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 misery and distress, 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 land shall be multiplied, and there shall be in it yet a tenth: and it shall return, and shall be as the Terebinth tree, and as the Oak which have a substance in them when they cast their leaves: Even so the holy seed shall be the stay and substance thereof.  
Whereby he meaneth, that it should so happen to them as it doth to trees, which in the nipping Winter, being frost bitten and without leaves, or blasted with lightning and perilously wind shaken, seem as though they were utterly dead, and in outward show, appear to be as it were without any lively sap or vital juice: whereas (notwithstanding) there is left in them some portion of strength and natural moistness, that reviveth them again the next Spring, and maketh them eftsoons gallantly to bloom and flourish.  
He therefore denounceth unto the Israelites a lamentable spoil, and pitiful massacre, so that scarcely the tenth person shall escape: yet not so, as that a general and universal desolation should come upon them, to make full havoc and sweepstake among them: but that some remnants should be left, which seemed as persons appointed to the slaughter, and to be as dead men, without all hope of recovery. These (saith he) shall be made alive again, and by the seed of the word of God restored unto their former estate and dignity; like as the Linden and Terebinth, and other brave and beautiful trees; which, in the cold winter seeming to be withered and dead, do in the Spring bud again, and afresh spread their boughs and leaves most gallantly.  
But Christ being the Wisdom of God his Father, resembleth himself unto the Terebinth, & many other fair and goodly trees, showing by the way, how desirous every one of us ought to be to embrace his doctrine, and to learn his precepts. And thus doth Wisdom in the commendation of herself, set forth her virtues and properties, thereby to draw unto her all those that have any care of their soul's health and salvation. 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 Heaven: I am set up on high like a Cedar in Libanus, and as a Cypress tree upon mount Zion. I am exalted as a Palm tree in Cades, and as a Rose plant in jericho: as a fair olive tree in a pleasant field: and am advanced as a Plane tree by the water. I have given a smell in the streets as cinnamon and Balm: I have given a sweet odour as it were Mhyrre of the best, as Storax, Galbanum, Onyx and sweet perfume of Incense. As the Terebinth have 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 Wisdom of God the Father, most highly commended, and honourably set forth, to the end that all men should with readier minds and willinger hearts flee unto him for refuge; and from him, as from a most abundant and plentiful Fountain, draw out the pure water of life; and not to seek broken cisterns and vile pits that can hold no water, as the Lord by his Prophet 
jere. 2, 13.  jeremiah witnesseth.  
Touching the nature and properties of the Cedar and Cypress tree it were superfluous here to speak much, sithence the virtues, qualities and effects of them be copiously set out and largely described by Dioscorides, Pliny, and many others. Let this only for this place suffice, that in the Scriptures of God there be many Similitudes taken from the roots, stems, boughs, leaves, flowers, and seed: from their shape, form, proportion, stature, beauty, odour, smell, fragrancy, durableness and eternity: from the pleasant shadow that they yield and afford to the wearied traveler: from their most delectable fruits, which for the use of man they bear and bring forth. By the which is signified (for the most part) the excellency and prerogative of virtue, the honourable dignity and blessed estate of the godly, the blameless integrity of the inward mind, and the honest manners of those that seek each way to benefit and do good to all, and to hurt, damnify, prejudice, or hinder none.  
Sometime they signify the stately insolency, arrogant pride, and haughty swelling of wicked persons. For trees that be of great height, do many times oppress and hinder the growth and increase of low shrubs, growing under them, even as we see, the great, rich and mighty men of the world do keep under awe and subjection the poor and needy.  
Again, as Tempests when they arise, and lightening (when it pleaseth God to send either the one or the other) quickly and with a trice hurleth down and overturneth mountains and the highest trees, according to that saying of the Psalmist: The voice of the 
Psal. 29, 5.  Lord breaketh the Cedar trees, &c: even so doth he bring down with a breakenecke fall the proud, haughty, arrogant, and insolent, which set themselves against God, and seek the spoil of those that be quiet and godly.  
To the same effect also is that saying of the Prophet Isaiah: The day of the Lord of hosts, is 
Isai. 2, 12.  upon all the proud and haughty, and upon all that is exalted, and he shall be brought low. And upon all high and stout Cedar trees of Libanus, that are high and exalted, and upon all the Oaks of Basan. Whereby he declareth that God is able easily to bring down and overthrow all Fortresses, Bulwarks, and Castles, be they never so strong: and all the wealth, riches, and power of the stately and lofty minded: and that nothing is any way able to withstand his force and might when it pleaseth him to strike.  
To the same purpose and effect doth Zacharie likewise advise the people, not rashly and vainly to put their trust in any walled towns or help of man, because no strength (seem it never so impregnable and invincible) can protect or deliver out of the hand of the Lord. These woeful words therefore useth he unto Israel, denouncing unto them (as an Herald at Arms sent from God, to summon them) grievous destruction and lamentable desolation. Open (saith he) thy doors, O 
Zach. 11, 1.  Lebanon, and the fire shall devour thy Cedars: howl ye Fir trees (by the which, he meaneth the inferior Magistrates) because the Cedar is fallen, that is, because thy chief Rulers and sovereign Governors be destroyed. howl O ye Oaks of Basan: that is, ye stiffnecked, froward and intractable persons, because the mighty defenced forest is cut down.  
The like dismal day doth he there likewise threaten to the Shepherds, which being puffed up with pride in themselves, little cared for the welfare of the poor flock, but reigned as Lords over them, practising rigour, tyranny, cruelty, and austerity as Lions upon them. Which miserable abuse Ezechiel in his time doth also greatly bewail. 
Ezec. 34, 3.    

The 23. Chapter.  
Of Heath, Tamariske, Ling, and Broome.  
HEath or Tamariske is a little small Tree or Plant of low growth (as Virgil well noted) bearing a rugged or rough leaf, not much unlike to savin, and a flower of a brown purple colour, & withal somewhat mossy or woolly: Bees delight very much therein. The ground where it commonly groweth is dry, hungry, barren, waste, and unfruitful.  
From these do the Prophets in many places allege sundry Similitudes, whensoever they denounce and notify unto men, what heavy haps, afflictions and calamities shall befall them. As namely jeremiah: Cursed 
jere. 17, 5.  be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. In which words he pronounceth that man accursed whosoever he be, that reposeth his confidence and trust in any bodily, earthly and frail thing whatsoever it be: or that in his distress and danger seeketh help and secure at the hands of any, saving of God alone. For he that so doth, shall be like the Heath, which receiveth no benefit by the temperate and mild disposition of the air, but cumberously occupieth the soil, and for a small time continueth, growing no where else, but in barren, hungry, dry, salt, parched, rugged and unfertile grounds.  
But blessed and happy 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 her roots and boughs, and shall not feel when the heat cometh, but her leaf shall be still green, and shall not care for the year of drought, neither shall cease from yielding fruit.  
Again, where God threateneth ruin, destruction, spoil and desolation to hang over the heads of the Moabites, who (lineally descending from the jews, namely from Lot the brother of Abraham) were still (notwithstanding) their professed enemies; he biddeth them to Flee and save their lives, and to 
jere. 48, 6.  be like the Heath in the wilderness. Whereby he adviseth them, with speed to withdraw themselves out of their Holds, and by hasty flight to provide for the safety of their lives: because their Cities should shortly be destroyed, ransacked and desolated, and their people and citizens spoiled, and deprived of all honour, dignity and estimation; so that they should no more be accounted of or regarded, than the base Ling and baggage Heath in the wilderness.   

The 24. Chapter.  
Of Rosen in general.  
Rosin is all that Oily fatness and gummy substance, which with the heat of the Sun runneth out of the Pine tree, Pitch tree, Fir, Larch, Lentiske, and Terebinth. With us also here in these Countries there issueth and sweateth out of the Cherie tree and Damson tree, a rosin or gum of the colour of honey, which is very good against the gravel and stone. The white Poplar also yieldeth a certain gummy juice or liquor like Amber, out at the cliffs of the rind. But of all others, the Terebinth rosin (which we call Turpentine) is the chiefest: next whereunto is the rosin of the Lentisk, which we term Mastic. After it in goodness is the Pine; the Fir, and the Pitch Rosen next. The worst and last be those that run out of the wild Pine, and out of the root of Scammony, which are termed Stroblina and Colophonia.  
And there be of Rosen (as there is likewise of pitch) two differences or sorts; the one liquid and currant; the other dry and clear. The virtue & effect both of the one & of the other, is to assuage pain, to lenify griefs, to bind and close up wounds, specially the Turpentine that runneth out of the Terebinth; whose operations and effects the prophet jeremiah metaphorically apply to the inward wounds of the mind, which with the sovereign emplaster and lineament of the word of God be recured and healed.  
Thus therefore doth he expostulate with the Israelites: Is there no Rosen (or Balm) in 
jerem. 8.  Gilead? Is there no Physician there? Why then is not the health of the daughter of my people recovered? As though he should say: There is a sovereign salve to be had, and a present remedy is readily prepared, able to heal the wounded mind, and bruised conscience: but the daughter of my people careless of her recovery, and forgetful of her salvation and health, refuseth to apply the same remedies unto her filthy, stinking & mattery wounds: she passeth not a whit for the wholesome Cataplasms and suppling salves of the word of God: she discovereth not her botches, boils and impostumes to the expert and skilful Physician, to wit, God: she craveth no advise nor help at his hands: who is able and willing, out of his infinite store to afford present remedies for the healing of all afflicted and diseased consciences, and to minister unto the same the Wine and Oil of his consolation and mercy; as appeareth in the parable which Christ himself used of the Samaritane (by whom he himself was figured) and of the wayfairing man, that fell 
Luk. 10, 30.  among thieves and was wounded.  
Whereby is meant the state of mankind, through Satan's malice, despoiled of his robes of innocency and integrity, and left full fraught and miserably pestered with all sin and wickedness, like (even) to starve and be thrown headlong into the gulf of desperation.  
But God when for our sins he woundeth us, that is, when he sendeth unto us famine, dearth, penury, scarcity, calamity, wars, troubles, sickness, and such like, his will and pleasure is, that for redress thereof we should come to him, and of him alone crave our deliverance.  
Touching which point, we read a most comfortable and sweet discourse in the Prophet jeremiah, wherein the Lord our God complaineth himself of our to too wilful disobedience; and uttereth speeches of great grief, for that mankind seeketh aid and help else where than at him, and that they polluting & defiling themselves with gross idolatry, superstition, vain worship and ridiculous trumperies, do most unkindly forsake so liberal and so bountiful a Lord, to serve in miserable thraldom and slavery, a cruel, crafty and bloody Tyrant.  
Not without cause therefore doth he thus reason the matter with his people: Am I 
jere. 2, 31.  become as a wilderness unto Israel, or a land that hath no light? Wherefore then saith my people, we are Lords, we will come no more unto thee?  
Which Similitude is taken from a barren soil, and fruitless ground that beareth no corn, grain nor fruit for man's use and sustentation. Whereas on the other side, the Lord God, the Creator and maker of all things, is most far from all such sterility: yea with him is all plenty and abundance that can possibly be conceived, ready at all times to be had and enjoyed, if we could thankfully receive them, and heartily sue for them. So that all they be utterly and each way inexcusable, that shrink and start from such a bountiful Lord, sith there can no lawful or reasonable cause of such peevish revolt be by any colour alleged, why they should so do. And therefore (as it were) greatly moved with the treacherous indignity of such a foul disparagement, he layeth open the heinousness of their crime, by another example, saying: Can a maid forget her ornaments, or a Bride her attire? Yet my people have forgotten me, days without number.  
But in these heavenly offers of sovereign remedies, and cordial medicines to afflicted minds, the Lord (with all) insulteth & sharply taunteth the people of Egypt, because they applied and laid to their wounds such medicines and emplasters, as were no manner of way, available or profitable, but rather increased, than mitigated their grief and malady. And therefore he showeth them, where and whence they should seek for help, and to whom to sue for their recure: Go up (saith he) unto Gilead, and take Rosen (or Balm) O Virgin, the daughter of Egypt: but 
jere. 46, 11.  in vain shalt thou go to Surgery, for thou shalt have no health.  
Now, Gilead was one of the six franchised Towns, appointed to be as Cities of refuge 
Gilead, a Sanctuary or place of refuge. Num. 35. Deut. 19 Josh. 20.  for such as had unawares without any pretenced malice killed any man: and that City was assigned to the Levites and Priests, whose office and function was about the Law and ministery of the word of God. For as saith the Prophet Malachi: The priests lips shall keep knowledge, and they shall seek the 
Mala. 2, 7.  Law at his mouth, for he is the messenger of the Lord of Hosts: that is, he is the Ambassador of God, and is enjoined by his office to teach, and expound the Law and word of the Lord.  
The Prophet therefore directing his speeches to the afflicted, showeth him that all help must come from God, and that for his direction in the way of godliness, he ought to resort unto his godly ministers. Otherwise, if he else where hoped for help and assistance, the remedies should prove not only helpless and bootless, but also damnable and dangerous, if any mite of salvation be reposed in any other than only in the everliving God.  
jeremiah prophesying the destruction of Babylon, which was as a filthy sink of all wickedness, warneth all men to take heed and to withdraw themselves from her: and 
jerem. 50.  for that she had refused all wholesome admonitions, and turned the deaf care unto all ghostly counsels and spiritual advertisements, he warneth all men to abandon her company, and utterly to reject and forsake her, as sorlorne, desperate and incurable.  
Whereby the Prophet showeth, that the Preachers and ministers of the word of God used and applied all possible remedies for the curing of their diseases, and healing of their rusty and festered wounds; and that they left no way unattempted to purge their hearts and minds from errors: but all was in vain.  
He thought it good therefore to leave them to their own blindness, and to refer them to the heavy judgement of God; who would shortly stir up and send among them a lamentable slaughter and grievous plague, by raising against them most fierce, cruel and bloody enemies.  
The like calamity did Christ foreshow and denounce should come to pass upon the obstinate jews, who despising and refusing so 
Matt. 23, 38  many and great benefits, cruelly raged against the Prophets, against Christ himself, and against his Apostles and followers.   

The 25. Chapter.  
Of the Vine, with all the parts and appurtenances thereof, as branches, leaves, twigs, boughs, stalks, claspers, taglets, capreoles: Grape, cluster, kernel, etc.  
AS sundry Parables, Similitudes and Resemblances of things well known unto us, be often used in the sacred Bible, for establishing of the truth, and for proof and confirmation of such matters as otherwise would seem doubtful and obscure: so is there none that more notably setteth out, garnisheth, beautifieth, adorneth and illustrateth either the Prophecies, or the Sermons and discourses of the holy Writers, than those that are taken from the Vine, and the appurtenances thereunto.  
And first, that notable prophecy of jacob the Patriarch concerning the Messiah, who descending of the seed and race of judah, restored health, reconciled mankind, & brought him into the favour and love of God again: The 
Gen. 49, 10.  sceptre shall not departed from judah, nor a Lawgiver from between his feet, until Shiloh come; that is, the kingdom shall not be altered, nor translated into any other stock, till jesus Christ the Messiah, and author of all prosperity and saving health do come. And the people shall be gathered unto him: that is, the Gentiles shall be converted and be brought to receive his doctrine, to embrace his religion, to repose their trust, confidence and belief in him, and to imitate his life, manners, behaviour and example. He shall bind his Asse-foale unto the Vine, and his Ass' colt unto the best Vine. He shall wash his garment in Wine, and his cloak in the blood of Grapes. Whereby is signified the mystery of his cross and passion, by the virtue whereof we be purged, and by the efficacy of his glorious resurrection, out of the tyrannous clowtches of Devil and death, brought into freedom and liberty.  
A much like saying hath Isaiah, and tending to the same sense: In that day shall the 
isaiah. 11, 10  Gentiles inquire after the root of jesse, which shall be set up for a token unto the people, and the nations shall seek unto it and his rest shall be glorious. He alludeth in these words to a Standard, Banner, Mark or token, that may be discerned and seen a great way off, such as be our Beacons or Pires; which in the day time, Mariners and Seafaring men (for direction of their course) do steadfastly behold and look unto; as in the night, they do unto the north star or pole Arctike.  
And for that, the Vine is a pleasant, amiable, and delectable tree, yielding to the owners and beholders (by reason of his gallant branches, brave leaves, clasping tendrils, and clustering grapes) as well profit and benefit, as pleasure and recreation, therefore is a wife, that is fruitful in bearing of children compared and resembled thereunto, as in the Psalms: Thy wife shall be as the fruitful 
Psal. 128, 3.  vine on the sides of thine house.  
Wisdom also commending herself, saith: As a Vine have I brought forth fruit of a sweet 
Eccl. 24, 19  savour: that is, I deliver unto all men sweet doctrine and comfortable instruction, whereby they may be refreshed as with a pleasant, toothsome and moist Grape. For who so giveth ear unto her directions and counsels, shall be sure to have prosperous success in ●ll his affairs, and to receive daily increase ●nd furtherance in virtue and godliness.  
This prosperous felicity, the Lord, by certain excellent and pithy Metaphors promiseth by his Prophet Hosea, unto Israel, and to so many as seek to be at one with God, saying: I will heal their rebellion; whereby he meaneth, that he will freely and graciously pardon their offences. I will love them freely. 
Hose. 14, 4.  For mine anger is turned away from them. I will be as the dew unto Israel: he shall grow as the Lily; and his root shall break out as the trees of Lebanon. His branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon. They that dwell under his shadow, shall return, and grow up as the corn, and flourish as the Vine.  
In which words he covertly meaneth foison, plenty, abundance and prosperity in all things; and that the state of their common wealth should be flourishing and renowned, not wanting any thing, appertaining to the inward beautifying and ornanament of the mind.  
Whereas to them that be unmindful of God's benefits, and swinishly wallow still in their puddle of pleasures, wantonness and sensuality, all things shall happen and come to pass clean contrary, as the Prophet Isaiah witnesseth: namely, that their Vines shall be rooted up, that there shall be no 
Isai. 24, 7.  Vintage, and that Wine shall fail to them that usually solace themselves with songs and musical instruments, at their banquets and feasts, and to such as are all upon the hoy in their jollity and huffing mood. Finally, that such shall be the misery, desolation, waste, and massacre among them, that the people (which be the honour, beauty, and strength of their Cities) should be destroyed, and so brought (in a manner) to nothing, that few or none of them shall be left alive. For he flatly telleth them, that even such shall their case be, as is of Olives when they be shaken off from the Olive 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 woeful calamity which they should suffer, some small number should remain undestroyed.  
The like Argument doth the Lord handle and prosecute by his Prophet jeremiah, pronouncing upon the wicked not only ruin and desolation, but also penury, dearth and famine, insomuch that there should be no Grapes on the Vine, nor fig on the fig tree; and that 
and 48, 33. jere. 8, 13.  the leaves should be so plucked up, that nothing might be hoped or looked for to grow thereon. Whereby he signifieth, that the famine should be most extreme and remediless, and that the souls likewise should be miserably hunger-starved; and finally that every mother's son of them should be gleaned away and gathered, even as figs and Grapes, so that few or none should escape or be left behind.  
And as ripe Grapes do relish savourely, and with their pleasant and tooth some juice do singularly refresh the palate, & delight the throat: Even so sound doctrine, wholesome admonition, and gracious speeches do cheer the spirits, and comfort the minds of men.  
Moses likewise compareth pestilent and noisome doctrine, and the company, acquaintance, familiarity, conversation, conference, life, manners and dealings of wicked persons, unto venomous & poisoned grapes, which with their pestiferous and dangerous juice do infect the minds (that are otherwise well trained and disposed) and carry them clean 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 fields of Gomorrha: their Grapes are grapes of Gall: their clusters be bitter. Their Wine is the poison of Dragons, and the cruel gall of Asps. That is, their speech is so pestilent and venomous, that it even presently infecteth, and forthwith slayeth.  
To the same purpose is also that saying, sharp reprehension, and nipping subsannation of Hosea, against those that follow superstition, and seek after strange gods, even as drunkards that wholly give themselves to bibbing and swilling. They have respect (saith 
Hose. 3, 1.  he) and set their love on strange Gods, and delight in the Wine bottles. Wherein he compareth their sottish madness (which carried them to idolatry, unto the manner and state of drunkards, that have none other pleasure, delight or joy but in quaffing and tippling, and think their chief solace to consist in the company of Rynsepitchers and Tossepots.  
But forasmuch as we are now entered into this discourse of the Vine, this is by the way to be noted, that the Prophets of God, under the name of the vine, Grapes and other 
Isa. 17, 6. 10  Plants, do signify and mean somewhile abundance and fertility: somewhile dearth and scarcity: somewhile fewness and destruction of the people: and somewhile the great store and multitude; which of few, do grow unto a very populous increase and number.  
So in the Prophet jeremiah we read how the Lord by an elegant Metaphor pronounceth that the Idum●ans should be so entirely spoiled, that nothing at all of them should be left: insomuch as their very enemies should be somewhat more favourable unto them, than he would be. For (saith he) If the Grape gatherers 
jere. 49, 9  should come upon thee, would they not leave so●● Grapes? If thieves should come upon thee by night, would they not destroy and rob till they had enough? That is, they would not altogether have spoiled thee, nor utterly ransacked all thy goods, but would have left somewhat behind them. But I (saith the Lord) have left Esau bare, and discovered his secrets, that he shall not be able to hide himself, or any thing that he hath.  
And as all pride, arrogancy and haughtiness coming of abundance and prosperity, (wherewith thankless Caitiffs, drunken with wealth, do grow stately and insolent) is unto Almighty God, odious and detestable: so doth he in sundry places sharply reprove and vehemently beat down the same: pronouncing and giving severe sentence against all such as are stained therewith: that albeit they seem for a while to flourish, and stand scotfree, yet shall they be cut down, as corn which the Mowers with full handfuls mow and reap: so that even those few which shall be left of many, shall also be gleaned and gathered up, as the ears are gleaned in the end of harvest. And yet some he promiseth to leave, bringing another Similitude; even as Grapes are left on the Vines, and Olive berries on the Olive tree.  
For as in Vintage time the Grape-gathering cannot be so clean, but that some be left behind; nor the shaking off of Olives so precisely done, but that some berries remain, either among the leaves, or in the top of the tree: even so in the doleful massacre and lamentable destruction of the people, there should not be made such a general sweepestake, but that some should be left and reserved under hope of mercy. In that 
Isai. 17, 4.  day (saith he) shall it come to pass, that the glory of jacob shall be impoverished, and the fatness of his flesh shall be made lean: And it shall be, as when the harvest man gathereth the corn, and reapeth the ears with his arm. Yet shall not the gleaning be so, but that some gathering of ears shall be left, and some Grapes and Olives remain: as of two or three berries in the top of the upmost boughs; and of four or five in the high fruitful branches. Whereby his meaning is, that the rich Cobs and head Rulers (swelling with pride and arrogancy) should be thrown down and ruinated: but of the poor Commonalty and seely inferior people, there should a remnant be left, as in the Vintage season it is seen to come to pass, that some clusters and berries be left, wherewith the poor people are somewhat refreshed and relieved.   

The 26. Chapter.  
Of Hyssop.  
Hyssop is a Garden herb of excellent smell and pleasant taste, and therefore good to be used in broths; for that, being boiled with meats, it maketh the same not only wholesome, but the better also in relish and savour.  
It cleanseth the breast and lungs, and purgeth the head very orderly from phlegm, and tough clammy humours: and therefore is of singular effect to help the Pleurisy, Stitch, or any other grief and pain in the side.  
Whereupon it pleased the Lord to appoint this herb to be used in solemn sacrifices, either when as Lepers were to be cleansed; or any other enormous offence to be expiated, 
levit. 14, 4. Numb. 19, 6. 18.  by dipping a bundle of Hyssop in the blood of a Sparrow, or of a red Cow.  
David also acknowledging his grievous sins of adultery and murder, beseecheth God to forgive him, and to purge him with Hyssop, that having the foul spots of his 
Psal. 51, 7.  soul cleansed, he may have quiet of conscience, and be renewed in spirit. Wherein he had respect unto the rites, and sacrifices of the old Testament, by the which it was ordained, that whosoever was purified according to the Law of Moses, with blood sprinkled 
Exo. 24, 6.  on him with Hyssop and a scarlet lace, were cleansed.  
All which things were shadows and figures of Christ, by whose blood all our sins are cleansed, and washed away through faith 
Heb. 9 14.  for ever.  
But whereas we read of Hyssop in the Books of the Kings, where Solomon is said 
1. King. 4.  to be so skilful and wise, that he was able to dispute of the nature of each plant and herb, from the Cedar tree that is in Lebanon, even unto the Hyssop that springeth out of the wall: my opinion is, that the same is not there meant of our common Hyssop, which is not any small and slender herb, but sometime of a foot or more in height, bearing a spiked purple or dark bluish flower. I think therefore that thereby is meant the herb called maidenhair, whose leaves are hacked, or snipped round about, and which groweth by walls and stony shadowy places: And because in leaves it is like to Rue, it is sometime called Ruta muraria, that is, Stone Rue or Wall Rue.  
Like also unto this, is that which we call Trichomanes, which groweth always in moist & shadowy places, being commonly of a span long; and hath the stalks of his leaves small, straight, and lean, beset on either side with many little pretty leaves, standing in comely order one against another, and continueth always green.  
His effects and faculties are the same in operation that maidenhair hath: and is of great virtue to help old coughs, shortness of wind, and obstructions of the lungs, and breast. And these are sometimes called by other names, as Polytrichon, and Callitrichon, because of the effect which they work in fastening the hair, and making it to grow black, thick, and curled.  
Therefore, this being such a small low Herb, scarcely a span high, and also growing in walls, I am persuaded that it is in that place to be understood, for Hyssop. For the drift and meaning of the words in that sentence is none other, but that he had perfect skill and exact knowledge of all manner of things, even from the tallest and highest Cedar, to the lowest and least herb that groweth out of the wall.   

The 27. Chapter.  
Of the Reed, with the several sorts and differences thereof: of Flax, Stubble, Chaff, Chips, Parings, and other trifling things of sleight and slender account.  
OF Reed there be sundry sorts and kinds. Whereof one hath a long, smooth, naked stalk, without knots or joints, called in latin Typha palustris, and with us Reed Mace, cats tail, or Water Torch. Such a Reed was that which was in 
Matt. 27, 29 Reed mace or Cat's tail  derision delivered into Christ's right hand, in steed of a Sceptre royal, for that he called himself a king. For in the top thereof it hath the form of a Sceptre imperial, two handfuls high or there abouts, round in compass, and as big as a man's thumb, thick, soft and smooth as though it were wool or flocks, which in the handling hath a fine, soft, and thrummie nap like Velvet, and when it waxeth ripe, is dissolved and turned into a Down or Cotton, easily carried away with the wind.  
Another kind of Reed there is growing by the banks of standing waters, and on the shores of rivers, which hath a long, round and hollow stalk or straw, full of knotty joints, and at the top large tufts or downy ears, growing scatteringly and loosely, not closely compact together, which do also change into a cotton or mossy substance, and are also lightly carried away with the wind. And this kind, is our common Pool 
Poole Reed.  Reed, Spier or Cane reed. The root whereof being beaten small and laid to the place, ripeneth an Impostume, & draweth thorns or splinters out of the flesh.  
And for that the Reed is tottering, shaking and yielding every way with the least wind that bloweth, therefore all such weathercocklike Temporizers as in their words and deeds be wavering, unconstant, slippery, changeable, fickle, faint hearted and dare not stoutly persist in their conceived opinion, but (as turn coats) say and unsay, do and undo, are fitly resembled and very aptly compared unto a Reed, that shaketh with every blast.  
And for that the blessed man john the Baptist was most far from this vicious disposition, our Saviour Christ (in praise of his constancy, and for that his doctrine & testimony of the Messiah were sound and agreeable to the touchstone of the truth) gave an honourable Eulogy of him, plainly and effectually telling the people, that he was nothing at all like to a Reed shaken with the wind, that 
Mat. 11, 7. Luk. 7, 24.  he was of a wavering & inconstant mind, to speak one thing standing, and another sitting, or that upon every light occasion was ready to recant and shrink from that opinion and judgement which afore he liked and allowed: but that he was a stayed, stable, firm, constant, and true man, without suspicion of lightness and mutability, and that therefore in equity and right every one was to speak and think honourably and worthily of such an excellent Herald and heavenly preacher; and not to esteem of him according to the fond conceit and foolish opinion of the ignorant multitude, but according to truth and as the matter indeed rightly required.  
But to go forward with the rest: we have a common term and usual proverb, taken from the nature and condition of the Reed, when we would specify 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 unto a staff of Reed.  
The same metaphor (as Isaiah witnesseth) did Rabshakeh use at the siege of jerusalem, 
Isai 36, 6.  when as he thought thereby to daunt and quail the godly mind and invincible courage of good king Hezekiah, and to make 
2. King. 18, 21.  him (for fear) to surrender and yield up both himself, his people and the city.  
The Lord also by his Prophet Ezec●… using the same Similitude, insulteth upon the king of Egypt and threateneth unto him utter destruction. For when as he took upon him to protect and defend the Israelites, which shrouded themselves under his power and countenance, he himself became but a staff of Reed, which broke into shivers; and in splitting both wounded himself, and pitifully 
Ezec. 29. 6.  galled them also; renting their shoulders, and wring their loins. Whereby was meant, that all their power and forces were abated and decayed, and all their strength of war utterly frustrated and discomfited.  
So also doth God (as witnesseth the Psalmist) scatter and defeat the practices of the proud and insolent Spearmen, that jetted 
Psal. 67, 30.  armed with javelins like long and great Reeds. The like plague and calamity did God inflict upon the stock and race of jeroboam, and smote Israel for their Idolatry, like as a 
1. King. 14, 15.  Reed is shaken in the water: & weeded them out of their good and fruitful land, which he had given to their progenitors. Meaning thereby that they were brought to nothing, and despoiled of all their honour and dignity.  
Now as God by Similitudes of Reeds, doth many whiles cast down and confound all those, that vainly trust in things transitory, brittle, and momentany: so on the other side them that be weak, pensive, faint-hearted, sorrowful and morning, he doth 
isaiah. 42, 13. Luk. 4, 18.  raise up and recomfort: and with spiritual instruction doth cherish, furnish and refresh the sick soul & bruised conscience. Hereunto is to be referred that notable prophecy of Isaiah concerning the mildness and lenity of Christ, and of his heavenly comfort to all groaning and afflicted consciences: Behold my 
Isai. 42, 1.  servant on whom I have leaned: mine elect, in whom my soul delighteth: I have put my spirit upon him: he shall bring forth judgement to the Gentiles. He shall not cry nor lift up his voice; neither shall his voice be heard in the streets. A bruised Reed shall he not break, and the smoking Flax shall he not quench, but shall bring forth judgement in truth: he shall not fail nor be discouraged, and the Gentiles shall wait for his laws.  
By these two Metaphors of a bruised Reed and smoking flax, he declareth the surpassing 
Isai. 61, 1.  clemency, and unspeakable mildness of the Lord God toward weak hearts, troubled consciences, morning spirits, and afflicted minds: how gently he bindeth up their wounds, and how kindly he healeth their diseases; not bitterly rating and violently forcing them, not churlishly threatening, and fiercely affrighting them; nor yet with cruel speeches and rough dealing discouraging them, as many troublesome, crabbed natured people use to do, which deal with their poor brethren more hardly and cruelly than Christian mildness can warrant, thundering against them for their frail transgressions the inevitable judgements of God, without any hope of repentance.  
Likewise, will he not quench smoking flax. Which Similitude is taken from a Lamp, or from the week or match of a Candle, Link or Torch, which either wanting oil and tallow, or having thereof not sufficient, yieldeth forth at some time but a dark, blind, snuffie and unperfect light.  
By this Comparison therefore is meant a weak, slender and wavering faith, which yet (notwithstanding) is not quite quenched and extinct, albeit at some time it be very near thereunto. This small pittance of faith, Christ and those that be his ministers never quite quench and put out, but so long as any spark of godliness appeareth, do cherish, nourish, stir up, and with the bellows of the holy Ghost blow and kindle; that all dimness being expelled, the light of faith and piety may clearly shine out, and glitteringly appear both to the glory of God, and also to the benefit of his neghbor.  
For so doth God temper and qualify his sacred lore and heavenly doctrine (being the food and nourishment of our souls) that neither can any through too much severity justly shrink from his profession; or estrange himself from his Church and congregation: neither yet through overmuch jenitie and mildness (as it were with dandling and wanton cockering) be corrupted and nuzzled in security and licentious supinitie.  
The godless and wicked are kept in awe and obedience with dread and severity of justice; but the weaklings are best won by gentleness and lenity. After this sort in the Gospel (offering grace, mercy and salvation unto every one) there be sweet and sour intermingled together, for therein are heanenly consolations joined with menacing threats; and sharp reprehensions qualified with comfortable advertisements.  
By Smoke, vapour and mists; by Hay, straw, chaff, stubble, embers, dust, parings, shavings, offal, riffraff, and other refuse, dross or castaway baggage, are meant and signified in the Bible, both men and things that belewd, light, vain, of no account and reckoning, of no estimation or commodity, of no price or value, but are as trifling paltry, slight trumpery, and such base trinkettrie and trash, as yieldeth more harm than benefit, more loss than gain.  
From these are taken many and sundry notable Similitudes by sacred and holy Writers, to garnish, beautify and adorn their sentences withal. As when God by his Prophet pronounceth that the wicked shall be scattered as Chaff, and driven away as Dust, 
Psal. 1, 5. Isai. 17, 13. job. 21, 17.  and other baggage stuff with the wind. And likewise in the book of job: The candle of the wicked shall be put out; that is, their honour, dignity, glory, state, worship and magnificence shall be dimmed and brought down; and they shall be as stubble before the wind, and as chaff that the storm carrieth away, that is, they shall be suddenly destroyed and brought to utter confusion. In like manner the Prophet Isaiah pronounceth desolation to the Moabites, and all the enemies of the Church of God, saying, that they shall be threshed even as 
Isai. 25, 10. and 5. 24.  straw is threshed; and as quickly consumed, as dry stubble with a vehement fire.  
No less dreadful plagues and lamentable desolation threateneth he to such as have hardened themselves in sin, and by an usual and domestical practice of ordinary transgression have entered into familiar league and natural acquaintance with wickedness. If the black Moor can change his skin, or the Leopard his spots, then may ye also do good, that are accustomed to do evil. Therefore will I scatter 
jere. 13, 23.  you as stubble that is taken away with the southwind.  
The like calamity doth the Lord threaten to fall upon them that commit Idolatry, and repose their trust in Idols: Ye shall be (saith 
Isai. 1, 29.  he) as an Oak, whose leaf fadeth; and as a Garden ●hat hath no water: and your strength, that is, your false God, in whom ye trusted, shall be as Tow, and the maker of it as a spark: and they shall both burn together, and none shall quench them: that is to say, all the glittering pomp and painted show of feigned worship and counterfeit religion, shall perish and come to nought, even as Flax and Tow when fire is put unto them.  
But to the rest. The Prophet Amos sharply inveigheth against covetous Cornemongers, who having their Graners and Corne-lofts full fraught and thwackd with Grain, swallowed up the poor and needy, being ready to starve for want of food, making the 
Amos. 8, 4.  Epha small and the shekle great, that is, the measure scanty, and the price high, and falsify the weights by deceit, driving the poor people for very need, to be glad to take at their hands, not only scanty measure; but also in steed of clean Wheat, do retail and sell unto them, chaff, dust, refuse, of-corne, husks, pods, and baggage worse than bran: whereby they catch the poor within their danger, and make them to become indebted unto them, that they dare not go else where to buy any, although they might of others buy better cheap. These Caterpillars and Cormorants of the common wealth, are they, that sell the poor for 
Isai. 3, 15.  silver, and the needy for shoes, braying the lords people in a mortar, and grinding the faces of the poor (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 sharp reproof and satirical invective against these covetous Chuffs, and market raisers, which for their own private lucre, uncharitably enhance the price of Grain and Victual, to the pitiful spoil of the poor and needy of the land, may plainly see the greedy Cobs and hunger snouted Slouches of these our days lively in their colours described; and may (as in a table) behold the punishments that God hath in store for such merciless Caitiffs, as devour the poor, and withdraw from the needy, necessary food, and relief expedient for their sustentation. But leaving these, let us again retire to the Metaphors and Similitudes, that are taken from this kind of trifling stuff and unprofitable baggage, to set forth other things that are sound, true, and profitable in deed.  
God by his Prophet jeremy compareth his word and doctrine (which is mighty and potential in operation; and most effectual in comforting and feeding hungering consciences) unto Wheat. For as Wheat giveth sound, good, and substantial nourishment unto the body, so doth the true word of God, mightily and wholesomely nourish the soul. And as for the addle devices, trifling inventions, doting doctrines, deceitful traditions, and superstitious religions, coined by man's foolish, fantastical, and fanatical brain, he fitly resembleth unto dreams and chaff. What (saith he) is the Chaff to the 
jere. 23, 28.  Wheat? that is, what hath vanity to do with verity? what agreement is there between truth and falsehood: what concord is there between gross darkness of superstitious ignorance, and the clear bright shining light of the glorious Gospel?  
The same Metaphor of Chaff, doth john Baptist the forerunner of Christ use, in his sharp reprehension and nipping exhortation to the pharisees and Sadduces, which impugned the truth, and resisted the benefit of their offered salvation: telling them that the Messiah was come, who having his fan in 
Mat. 3, 12.  his hand, would make clean his floor and gather his Wheat into his garner, but would burn up the Chaff with unquenchable fire. Whereby he showeth that the godly after the race of this life run, should be received into everlasting Tabernacles, and the wicked committed unto everburning fire.  
Now, as john for his part did severely admonish the people of their duty, and roundly exhort them to repentance and amendment, by alleging Similitudes and parables of an Axe put to the root of the Tree, and of severing and dissorting the Wheat from the Chaff: so likewise Christ (to whom all hypocrisy, counterfeit religion, and faired sanctity is loathsome and odious) by alleging a Similitude of a beam and of a 
Matt. 7, 3.  mote, sharply reproveth those busy priers into other men's lives, which are very quick sighted to espy faults, and to too curious in noting even the least oversights of others, whereas in the mean while, in their own gross sins they are contented to be as blind as beetles, flattering themselves in their lose dealings, and so extenuating their own misusages, as though they were nothing.  
To the end therefore that this and such like enormities and wilful affections, as namely, self-love, overweening of ourselves, insolency, pride, hawtines, arrogancy, stateliness, disdain, contempt of our neighbour, hatred, wrath, desire of revenge, and such other vices might be extirped, weeded, and grubbed out of men's minds, the holy Prophets of God, & sacred Writers endued with the spirit of wisdom from above, used these means to reduce the dull hearts of men to modesty, and to the knowledge of themselves, and how brief, short, brittle, vain and transitory this life is; how many ways subject to incurable dangers and casualties, and within what narrow and strait limits it is bounded. So that the life of man is by them in sundry places resembled to many things of small account, and less continuance, namely to a Dream, to a smoke, to a 
Psa. 103, 14 job. 7, 67. and 8, 9 and 13, 25. and 14, 2. Isai. 40, 6. Hos. 13, 3. jac. 4, 13.  vapour, to a puff of wind, to a shadow, to a bubble of water, to hay, to grass, to an herb, to a flower, to a leaf, to a tale, to vanity, to a weavers shuttle, to a wind, to dried stubble, to a post, to nothing.  
By these Metaphors the spirit of God teacheth, that all the glory, beauty, magnificence, strength and wisdom of man is nothing else then vain, brittle, transitory and ruinous, unless it be sustained, upholden and undershored by the heavenly power of the sure and eternal work of God.  
These might all be abundantly confirmed by texts and testimonies of the Scriptures; which for brevity sake, and lest the volume should grow too big, we do here omit. The studious and diligent Reader, desiring to 
Isai. 40, 6. jac. 1, 10. 1. Pe. 1, 24. Eccl. 14, 18.  know the same more at large, may be sufficiently therein satisfied by these few places quoted in the margin.   

The 28. Chapter.  
Of the Cucumber, and certain others.  
THe Cucumber is so generally well known, that to use any description thereof, were but needless and superfluous. It and other herbs also were much used and well known among the old hebrews and Egyptians, as in the history of the Bible we plainly read.  
For Moses the servant of God was importunately urged, and grievously disquieted by the murmuring Israelites and disordered multitude, lusting after flesh, and saying: Who 
Num. 11, 4.  shall give us flesh to eat? We remember the fish that we did eat in Egypt: the Cucumbers, the pepons, the leeks, the onions and the garlic. These fruits are not only usually eaten by people of low degree and base calling, but of noblemen and wealthy personages also, partly as meat and condiments to feed on, partly as salads with oil, vinegar and pepper, to sharpen the stomach and provoke appetite.  
They used in the old time in their vineyards and Cucumber gardens, to erect and build little cottages and lodges for their watchfolkes and keepers that looked to the same, for fear of filchers and stealers: which lodges and cottages, so soon as the grapes & Cucumbers were gathered, were abandoned of the watchmen and keepers, and no more frequented. From this forsaking and leaving of these lodges and cottages, the Prophet Isaiah taketh a Similitude, and apply the same against jerusalem, the which he pronounceth should be so ruinated and laid waste, that no relic thereof should be left; and that it should become even as an empty and tenantlesse cottage or lodge, in aforsaken vineyard and abandoned Cucumber garden: The daughter of Zion (saith he) shall remain 
Isai. 1, 8.  like a cottage in a vineyard, and like a lodge in a garden of Cucumbers, and shall be like a besieged city.  
Baruch also deriding the images & shrines of the Idols, whereunto blockish people bowed themselves and offered sacrifice, in most plain terms, and in a long discourse saith, that such mammetry can do no more hurt, nor bring any more fear than a desolate cottage in a Cucumber garden. For (saith 
Baruc. 6, 69  he) as a Scarecrow in a garden of Cucumbers keepeth nothing, so are their gods of wood, of silver and of gold: and they are like unto a white thorn in an Orchard, that every bird sitteth upon. He alludeth unto the image of Priapus, which the Paynims used to set in their gardens to drive and scar away night thieves. Which thing Horace also in certain verses, (jumping in sense with the afore recited words of Baruch) doth approve and testify, deriding the to too foolish superstition of the doltish and ignorant people, his words in effect are these.  
Erewhile a lumpish log was I 
Horat.   
Serving no use at all,  
Till Carpenter in doubtful dump  
'Gan home his wits to call:  
And to bethink him, whether he  
A bench of me should make,  
Or else Priapus image brave:  
At length yet did he take  
The course, a God of me to make:  
A jolly God since then  
I am (forsooth) and gardens keep  
To fray both birds and men, etc.   

The 29. Chapter.  
Of the juniper.  
AS the Gourd served for a pleasant arbour or booth to shadow jonah 
jonah. 4, 6.  from the scorching heat of the hot Sun: so was the juniper a comfortable shadow to Elijah, being weary 
1. Kin. 19, 4.  and faint with travel.  
For when as the Prophet fled for the safe guard of his life from the fury of jezabel, and had long traveled in a desert and hot region, for very faintness in the end he sat down under a juniper tree. For this tree being thick leaved and branched, is very commodious to sit under in hot seasons, to keep away the parching beams of the broiling Sun. And therefore in his heaviness and agony of mind, being also extremely overwearied with tedious journeying, the shadow hereof was some comfort to him, when as with grief and hunger he was each way so grievously assaulted, encumbered and beset, that he wished for present death to end his miserable plight and distressed condition.  
But after he had slept awhile under it, behold an Angel appeared unto him, willing him to arise and eat. Whereupon he saw ready baked for him a Cake, baked on the coals, & a pot of water at his head: wherewith he refreshing himself, came in the strength thereof unto mount Horeb: and there in a cave lodged safe from the ambushments and treacherous devices, wrought and intended against the Prophets of God, by the commandment of that wicked bloody woman.  
The lesson hereby taught unto every one is this: that God in this life divers and sundry ways, trieth his children: to whet their zeal, and to make proof of their faith and constancy. But yet that in the end he never forsaketh nor leaveth them destitute, neither suffereth them to be tempted above their strength, nor to be oppressed and overwhelmed with the weight of the calamities, by his providence and permission laid upon them.  
job being thrown down from so high a step of wealth and felicity, into the lowest and extremest degree of misery that could be, bewaileth and complaineth, how lewdly he was mocked, flouted and derided by rascal peasants and abject villains, which were the very scum and offscowring of men, and such starveling rakehells, as for very misery and poverty were glad to range abroad in the fields and wilderness, to gather nettles about the bushes, and the berries and roots of juniper, and other Plants to staunch their 
job. 30, 4.  hunger: as now adays with us there be some such loitering Vagabonds, sturdy Landleapers, and smelfeast Lubbers, which refusing honest labour, do (like drones) live of the sweat of other men's brows; listening and hearkening after doles & belly-cheer, where they may understand of any. Which failing, they are glad many times to lie under hedges, and to feed their greedy and hungry maw with the roots of Sea holies, Eringes, Thistles, wild Carrots, Haws, berries and such like.   

The 30. Chapter.  
Of the wild Vine.  
THe wild Vine bringeth forth a bitter and unpleasant Grape, attaining never to any ripeness. This fruit because it is harsh, untoothsom and eager, God by his Prophet Isaiah resembleth 
Isai 〈◊〉  unto the froward, crooked, perverse and peevish manners of wilful men.  
For whenas he had most diligently bestowed his labour in the rectifying and manuring of the crabbed dispositions of the ungrateful jews, and had left no way unattempted for the reclaiming and reducing of them unto the acknowledgement of their duties, he found by proof in the end that all his labour, diligence, industry, travel and pain (that way taken and sustained) was frustrate and lost. For albeit he each way carefully pruned, and studiously husbanded his Vineyard (in hope to receive savoury and toothsome Grapes) yet brought it forth nothing, but wild, sour, tart, bitter, and unripe Grapes.  
After so long manuring and pains sustained among them, he looked for judgement, equity, integrity, truth, honest behaviour, and thankfulness toward so diligent and industrious a Vinetrimmer: but alas, all things proved clean contrary: for they brought forth the rotten fruit of iniquity, unrighteousness, contempt of virtue, envy, hatred, wrath, indignation and ingratitude toward so bountiful and liberal an owner, that took such incessant pains in the polishing and beautifying of their hearts and consciences.  
The same speech elsewhere useth he, and apply it to the wicked which forget and forsake God: flatly telling them, that their dealings shall be in vain, that their conceived drifts shall sort to no happy end: that all their labour bestowed and employed in dressing and trimming their Vineyards, was to no purpose or effect. In the day of thy planting shall the wild Vine grow; thou shalt plant a 
Isai. 7, 11.  fair plant, and thy seed 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 never so carefully commit them to the ground, whereby thou verily thinkest to receive great profit and advantage at the time of vintage and ripeness: yet shalt thou miss of thy hope: for thou shalt have nothing but wild grapes.  
It shall likewise so fall out with the corn and grain: which sprouting up gaily, and putting thee in hope to grow to ripeness, and to yield thee commodity at Harvest, shall quail and come to nothing. For, the day wherein thou thinkest to reap, shall foreigners and strangers suddenly invade and spoil it; so that thou shalt carry none of all that thou so carefully and painfully sowedst, into thy barns. Hereof afore hath been somewhat more at large spoken.   

The 31. Chapter.  
Of Mint, Rue, Anise and Cumine, which Christ allegeth against the Pharisees, for their extreme covetousness and dissembling hypocrisy.  
THese herbs are generally known, and in common use with all manner of persons of each degree, and each where to be had. Now because Herb sellers seemed to pick up some piece of a living, & to make some gain by retailing and selling of their herbs, the greedy Pharisees spared not to exact tithes 
Mat. 23, 23. Luk. 11, 42.  of them for the same, and thereby covetously to catch unto themselves some pittance of private lucre.  
And because the hypocritical show of feigned and counterfeit religion, and the scraping covetousness of the Scribes and Pharisees was odious unto Christ, he sharply and severely reproveth them for being so precise in things tending to their own gain and private profit (were they never so little and small of account) omitting (in the mean while) other greater and weightier matters, which were as they main pillars of Religion, and wherein consisted the chief substance of godliness and piety.  
For they were so straight laced and superstitious in exacting their tithes, and looked so narrowly to each small point, that by any colour might help to stuff their purse, that they strictly demanded tithes even of common pot herbs, of Mint, Anise and such like, letting pass the weighty points of the Law, and looking through their fingers, at judgement, mercy, compassion and fidelity; which virtues were able to admonish and put them in remembrance, that they should not injuriously deal with any man; that they should help, succour, and relieve the needy; that they should not by perjury cirumvent, undermine or overreach any, but deal truly, faithfully and conscionably with all men.  
Seeing therefore they let these things escape them, which are the chief effects of Religion, they show themselves to seek nothing else but only how to enrich and dignify themselves; being in matters of great importance, blind and careless, and in cases of small weight, to too quick sighted and circumspect.   

The 32. Chapter.  
Of the nature and property of Mustard seed, whereunto Faith and the word of God are compared.  
HOW precious, wholesome, and comfortable the doctrine of the glorious Gospel is unto all men in general, faithfully believing the same; & how necessary and expedient for the instruction of each Christian conscience in the knowledge of God and undoubted faith in his promises, as there is no man so ignorant that knoweth not; so doth Christ by many and sundry parables taken from usual and common things, each where to be found and had, exhort and stir up all men of what degree or calling soever they be, to the love & study thereof.  
He compareth the kingdom of heaven, 
Mat. 13, 24. 31. 33▪ 45. 47.  that is, the doctrine of the Gospel, (which nourisheth, fostereth, cherisheth and feedeth faith) unto Seed, unto pearls, unto leaven, unto a draw net, and to a grain of Mustard seed: which being but a small and the least of all seeds, yet with his sharp and adust property biteth the tongue, helpeth digestion, warmeth the stomach, provoketh appetite, and bringeth a pleasant relish unto the palate. And all nations use it as a profitable sauce and expedient condiment unto their meats, being grinded and brayed, and mingled with vinegar or verjuice.  
Now, as a Grain of Mustard seed, being 
Luk. 13, 19 and 17, 6. Mark. 4, 31.  the least of all seeds, and sown in the earth, when it groweth up, ariseth to a great height, and beareth great branches, so that the fouls of heaven may build under the shadow of it: even so the word of God, and faith being not idle but working; although in outward show it seem small and slender, yet doth it by little and little spread itself, and like a fair fruitful branched tree receive daily strength and increase.  
Again, as an Emplaster or Cataplasm made of the bruised seed of Mustard, is known to have singular virtue and effect, being applied to them that have their members benumbed, and that are fallen into the Letharge or drowsy evil; or that be troubled with the swimming and giddiness in their head; or that have the Apoplexy, palsy, falling sickness; and to be short, for all cold griefs and diseases; because it warmeth, and bringeth heat, motion and sense again into the affected parts, and is also good to help leprous, scurvy, scabby and vicerous persons: so likewise faith being upholden, shored up, and surely anchored unto the word of God, reviveth, erecteth, cheereth up, and restoreth the dull spirits and appalled conscience of man, making it ready and prompt to execute, achieve, and exercise the offices and functions of godliness.  
Therefore the biting and sharpness of Mustard, together with his hot and fiery taste, which is many times seen to make the eater thereof to rub his nose, and wring out tears; and which also by provoking of neezing, doth excellently purge the head from tough phlegm, and rheumatic substance, is very aptly compared and resembled to the word of God: which doth pierce the conscience, shake the mind, enkindle and inflame the heart, excite and stir up drowsy, faint and dull minds to ensue virtue, and perform the duties of piety; and doth many time's force and fetch out tears of earnest and hearty repentance.  
Again, Christ seeking to draw the hearts and affections of men from careful seeking after the vain trash, and transitory pelf of this wretched world, (which most men with anxiety and grief of mind so greedily hunt after) willeth us to consider and behold the Lilies, not those that by art and labour are 
Mat. 6, 28.  planted and sown in gardens, but those that of their own accord without the help of man, grow in the open field.  
By whose example, he stirreth us up to an assured trust to be reposed in God, being so liberal and so bountiful a father, who feeding the birds of the air, will not (doubtless) see us to lack any thing that good is, concerning our food and sustenance: and sith he so gallantly decketh the Lilies of the field (which be so gorgeously and so richly clothed, that even Solomon in all his royalty was not appareled like one of them) he will not fail, but assuredly provide for such necessaries of apparel and clothing, as shall be meet and expedient for us.  
Christ his meaning and drift herein therefore is, that we should seek the kingdom of heaven, meditate in the doctrine of the Gospel, and delight in the contemplation of heavenly things: which if we do, his promise is, that we shall not want any of those things which be needful and necessary for us in this our frail and transitory life; but that he of his most free & bountiful liberality will sufficiently provide the same for us.   

The 33. Chapter.  
Of ivy.  
THe ivy, which gave shadow unto jonah against the fervent heat of the Sun, (albeit some translate it (and that aptly 
jonah. 4, 6.  enough) to be a Gourd) is named Hedera, 〈◊〉 haerendo: for that it claspeth and catcheth hold of walls, trees, hedges, or any other thing that it meeteth withal. Whereupon Persius the Poet hath in effect these words:  

Persius' in Proaeio.  Mount Helicon and pale Pyrene Well  
I leave, as due to those that do excel  
In Muse's Art and skilful Poetry:  
Wearing on head the spreading brave ivy.  
For among the old paynim, this Tree was dedicated unto Bacchus, who is the Precedent of Poets, as the Olive tree was to Minerva: and for this cause were Poets wont to be crowned with this, as conquerors were with Bay: as appeareth in Virgil:  

Eclog. 7.  Ye Shepherds, see with ivy that ye crown  
Your Poet young, in sign of high renown.  
And in another place, where he extolleth Augustus Caesar the Monarch of the world, he prayeth, that among the Emperor's royal triumphs, his verses might have some place; and that the ivy (wherewith Poets are dignified) might be suffered to shuffle in among the bay, which were peculiarly consecrated to victorious Emperors: his words be:  

Eclog. 8.  At thee (O Prince) my Muse began,  
At thee, an end the same shall take:  
Receive in glee, the rhythms I scan,  
At thy behest, and for thy sake:  
And 'mongst thy bay of Conquest, deign  
To suffer ivy poor to reign.  
For the superstitious Gentiles using every third year with great solemnity to celebrate the feast of Bacchus, made themselves garlands and coronets of ivy to wear on their heads. So do we read in the Books of the Maccabees, that Antiochus compelled the 
2. Macc. 6, 1  jews, to renounce their ancient rites, and laws of their fathers, given unto them by God, and like persons distraught of their wits to range up and down, keeping revel rex, and using all dissolute behaviour as the residue did that kept the feast of Bacchus, wearing in procession ivy garlands: & that whosoever refused so to do, was punished by death.  
Now the cause wherefore this tree (which 
ivy why dedicated to Bacchus.  is always green and never looseth his leaves) was dedicated unto Bacchus, grew (as I think) hereupon; for that it might●… withstandeth drunkenness, and purgeth the brain of slimy tough phlegm and cold humours, engendered by drunkenness and surfeit. The leaves also & boughs here of being arborwise plaited, or laid to the head, refresh the same (as by the shadow which so comforted jonah appeared) and driveth away the headache growing by labour and weariness.  
A strange effect and nature is avouched by Cato, to be in the ivy. For if wine be put 
De re rust.  into a pot or dish made of this wood, it will quickly appear whether the same be mingled and allayed with water or no: for the wine will straightways run out. The natural discord and antipathy between these twain, is so great, that the one cannot abide to be mingled with the other, nor to come near together.  
But whether the tree which shrouded and shaded jonah from the heat of the Sun, (which anon after was worm-eaten and withered, to his no small grief and discomfort) were an ivy or no, sundry Interpreters, and namely Augustine do doubt: seeing the Gourd is fit for such a purpose, which the Hebrew word seemeth also to signify. For the Gourd is full of branches, and beareth great broad leaves, and by the help of tendrils, or capreols quickly claspeth, catcheth hold, and climbeth up to a great height, and maketh a pleasant Arbour to sit under, and to defend a man from the heat of the perching Sun.  
Further more it is of a cooling nature, and therefore in hot seasons very fit to shade and shroud the body. Being received inwardly into the body, being distempered with heat, it semblably assuageth and temperately cooleth it: as also do salads made of Cucumbers, Melons, Pepons, Citruls, lettuce, Orach, and Purslane, which are used to be eaten at the beginnings of meals: and some of them also to be smelled unto, to refresh the weak spirits.   

The 34. Chapter.  
Of the Mulberry tree, and his fruit.  
THe Mulberry tree hath a great & large body, a rugged rind, his wood inwardly of a boxie or yellowish colour, his leaves large and snipped about the edges like a saw, in bigness not much unlike to the fig tree: his fruit is fashioned longwise, much after the proportion of an egg, and consisteth of many berries growing together: 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 forth any flowers and leaves, unless the spring be calm and temperate, as though it were unwilling to abide any injury of nipping frost, or sharp winterly weather: again, it bringeth forth the first of all others, a ripe and nourishable fruit.  
The Mulberry being ripe, tanneth and dieth a man's fingers with a bloody colour. When it is unripe, (that is, being white before it grow to be red) it scoureth out spots, and filth from the skin, as well as water.  
The fruit of this tree is of right wholesome ●… cooling and refrigerating, namely in the Summer season: and is best afore or at beginning of meals. For being eaten after dinner or supper, it putrefieth, and engendereth corrupt diseases, like as Cherries, Plums, Damsons, cornel berries, Beaches, young grapes, and such like do. All these taken after meat, do cool, and refrigerate, quench thirst, and conveniently qualify the heat of the liver. Neither am I greatly squeamish or scrupulous to allow and admit the same to be eaten after meats, so that only the juice of the fruits be sucked and swallowed. For being so taken, they keep down and repress fumes in them that have drunken wine somewhat largely.  
The same effect also have other moist and succulent fruits, as pomegranates, oranges, lemons, and Pomecitrons, which being taken after meats, have virtue, marvelously to preserve a man from being overtaken with wine, or easily overcome with drunkenness. And therefore the saying of the Poet Horace touching this matter, may seem neither disagreeing to natural reason, nor yet hurtful to bodily health:  
At end of meals who Mulberries doth eat,  
Shall healthful be in parching summers heat.  
Of Mulberries and likewise of brier berries there is made an excellent confection or medicine, called Dia●oron, which hath singular virtue to stay the vulva, and to help the swellings of the tongue, and the 〈◊〉 or kernels of the jaws or throat.  
These sovereign helps and comfortable cordials, which God the author of nature bestoweth upon man, are sometimes taken from him, as a punishment for his sin and vickednes, when as either he forgetteth to acknowledge and to be thankful for this his divine bounty, or otherwise Iewdly abuseth his good gifts and benefits: as David in many places of his Psalms witnesseth: namely where he reckoneth up these among other delicacies and stays of this life, saying: that the Lord gave their fruits unto the Caterpillars, 
Psal. 78. 47.  and their labours unto the grasshopper: That he destroyed their vines with hailstones, & their Mulberry trees with the frost. For it is often seen, that through unseasonable weather, the flourishing vines, Mulberries, corn, olives and other fruits be so sharply nipped, blasted, and frost bitten, that no profit or commodity at all cometh of them.  
But ●ith we are now grown to discourse of the Mulberry, it shall not be amiss (as it were by the way) to show an history thereof, written in the Books of the Maccabees. For, when as Antiochus king of Syria warred with a deadly hatred against the jews, and gave the onset upon them with all manner of weapon and munition that could be devised: among other furniture and martial habiliments, he brought into the battle 32. elephants, carrying strong towers of wood on their backs, wherein were put armed sould●… 
1. Macc. 6, 30. 34. 37.  and warlike fellows, well appointed. And to provoke the elephants to be the more fierce in fight, they held before them red clothes, died and dipped in the iuic● of red 〈◊〉 and Mulberries. For elephants are enraged and exasperated at the sight of any red or bloody 
Elephant's cannot abide the fight of red colour.  colour, and thereby run they the more e●grely and fiercely among the thickest of their enemies.   

The 35. Chapter.  
Of the Sycomor●, and wild Fig tree.  
THe Sycomore is a tree, whose compounded name showeth it to be jointly derived from the fig tree, and from the mulberry tree. The fruit of it is called Sycaminos. It is described by Dioscorides and Pliny to be a great large tree, like a Fig tree, and having leaves much like to the leaves of the mulberry tree. The fruit which it beareth, is nothing pleasant in taste, but rather unsavoury, unrelished, sourish and unripe: the which groweth not upon the branches and boughs, as other fruits do, but upon the stock or stem, and in form is like to the wild fig; it never waxeth ripe, albeit it is somewhat sweeter than the unripe green Fig; neither hath it within it any such store of small kernels.  
This true served in steed of a pulp●● to Zach●…, being desirous to see Christ. For ●e 
Luk. 19, 4.  being of a low stature, climbed up into a sycomore or wild Fig tree, withdrawing himself (as it were) from vain and transitory things, to the intent he might behold and have a sight of jesus. So that in this Zac●…, we have a lively type of the Gentiles expressly set down unto us: For that the Gentiles by faith have free access unto Christ, and are reckoned in the number and fellowship of the faithful.  
The power, force, efficacy and effect of this faith, Christ himself by commanding the sudden withering of a Fig tree, mightily 
Mat. 21, 19  and strangely deciphereth. By example whereof, he stirreth up his Apostles, to seek the same, and having it daily to feed and nourish it: assuring them, that if they have faith, and should say unto a Sycomore tree, Pluck 
Luk. 17, 6.  up thyself by the roots, and plant thyself in the sea, it should even obey them. And that if they should say to a mountain: Remove thyself 
Mat. 17, 20.  hence to ●onder place, so that the same necessarily serve to the advancement of the Gospel, 
Mark. 4, 31.  it shall forthwith remove: their faith being surely and unmooveably grounded in Christ without any manner of wavering or doubting, and having such operation and working quality, as hath a grain of Mustard seed. 
L●k. 13, 19  Which albeit it be small and little, yet being ground and bruised, it showeth forth his sharp nature, biteth the nose, and shaketh the whole body by provoking sneezing. Faith therefore and the doctrine of the Gospel is fitly resembled to this little grain, for that it inflameth the heart and mind of man, and entirely draweth it unto the unfeigned love and obedience of God. But of this hath been spoken afore.  
Now to return our speech eftsoons to the Sycomore. The Prophet Isaiah sharply inveigheth against Ephraim and the inhabitants of Samaria, for their malapert and rebellious contempt of God.  
For when as the Lord had sundry ways afflicted them, with intent to bring them unto repentance, yet they stubbornly in the pride and presumption of their hearts, despised his correction, and acknowledged not his handy work: but rather became worse and more insolent. Yea, they so lightly accounted of the calamities, burnings, overthrows and spoils made upon their goods and houses, that they seemed in their hearts thus scoffingly and flowtingly to say: Our 
isaiah. 9, 9  bricks and tile work is fallen down, but we will build it again with squared stones: The Sycomore (or wild fig) trees are cut down, but we will change them into Cedars. As though they should have thus said: The loss and hindrance which we have received, is but a trifle, and a thing of nothing: we will repair and re-edify it again with little ado and small cost: yea we will new build every thing in far br●… sort than afore they were. In steed of b●… work, we will set us up gorgeous houses of Marble. In steed of the Sycomore, which is a common and base kind of wood, we will wainscot our roofs with Cedar, and 〈◊〉 thing shall be far more sumptuous and magnificent than erst it was.  
Thus therefore they turning the deaf ear to all the fatherly admonitions and gentle corrections of the Lord their God, and wanton (not without scoffing terms) despising his chastisements; provoked his further wrath to be extended against them, and far more grievous plagues to be worthily inflicted upon them.  
There is also mention made of this Tree by the Prophet Amos: who being neither a Prophet, nor a Prophet's son, neither brought up in any points of learning, but a plain herdman, and a Country hind, was extraordinarily called by God to a prophetical function, and enjoined to thunder out dreadful sentences against king jeroboam and Amazia the Priest. And when Amazia withstood him, Amos first of all purgeth and excuseth himself, for that he was enforced to execute this charge, albeit he were neither Prophet nor Prophetically trained up from his youth. And therefore sith this office and function was laid upon him by God himself, he protesteth that he ought and must obey him, rather than either the king or the priest. Yet did not Amazia thus leave him, but importunely urged & persuaded him to desist from Prophesying against the king, and to departed and flee into the land of judah out of the precinct and jurisdiction of Israel, and so by flight to save his life, lest otherwise he should be imprisoned, and afterward put to death.  
Amos never a whit dismayed with all these threats, boldly and constantly avouched his vocation, flatly protesting and directly affirming, that he neither meant to forsake his calling, nor to leave one jot of his commission and embassage unexecuted. And therefore he plainly confesseth himself to have been neither Prophet nor Prophet's son, but only an 
Amos. 7, 14.  herdman, and a gatherer of wild Figs, or Sycamines. But the Lord took me (saith he) as I followed the flock, and said unto me: Go, Prophecy unto my people Israel. Not weighing therefore either the King's commandment, or the Priest Amazia his menaces, he frankly discharged his office, and freely uttered his message, boldly and without fear denouncing destruction unto them both.  
The like undaunted boldness used also the Apostles, when as they were threateningly charged and commanded by the Pharisees, that they should not in any wise speak or teach any more in the name of josus. But Peter 
Act. 4, 18.  and john boldly (yet modestly and without contumelious reproach) answered them, saying: Whether it be right in the sight of God, to obey your commandments rather than Gods judge ye, that know the precepts of the Law. For me cannot but speak the things which we have seen and heard.   

The 36. Chapter.  
Of the Pomegranate.  
THe Pomegranate Tree is named Granata, for the great number of grains, berries or kernels that are in the Apple or fruit thereof. And it groweth most plentifully in the Realm of Granado. The Tree is not very great nor tall: the leaves strait and narrow, like unto Willow leaves, but smooth and green.  
Of this Tree there be two sorts; the tame, and the wild. The flower of the tame is called Citinus: and of the wild, Balaustium. The which be of a scarlet or Vermilion colour. The Apple which it beareth, is rood, & within full of red kernels or grains. The rind, which is called Sydion or Malicorium, before it be dry, is thin & tender, but being dried, it waxeth hard and in a manner wooddish.  
This fruit is in taste somewhat sweetish, of 
〈◊〉  an astringent quality, and good to allay thirst: sometime in relish like Wine, and hath a kind of sowerish taste, which is very commodious and good to cool the liver, and by reason of his astriction, is of great effect to stop the lask and bloody flux.  
Often mention is made of this Apple in the Scriptures, & thereby is signified the honourable titles and ornaments of virtue, integrity, and also chaste, sweet, comely, and pure speeches. So the Bridegroom speaking to his spouse, and with sweet persuading words, alluring her unto him, saith thus: I will give thee drink of spiced wine, and the sweet 
Cant. 8, 2.  new juice of the Pomegranate: that is, I will recreate thee with my pleasant talk and conference: I will refresh thee with my wholesome doctrine, and cheer thee with a spiritual compotation.  
Again, in another chapter; where the Bridegroom uttereth his tender love & surpassing delight which he taketh in his spouse the Church, and in her beauty, eyes, locks, teeth, lips, and cheeks, he saith, that her cheeks 
Cant. 4, 3.  are like a piece of a Pomegranate: which is, as though he should have said: Even as a Pomegranate being cut in the midst, showeth forth his delicate and goodly scarlet coloured kernels: so likewise thy cheeks being of a most comely and gracious ruddy constitution, are amiably delightful. Thereby is also signified, chastity, modesty, shamefastness, and honesty, for that persons furnished with these virtues will quickly blush. And a little after in the same Chapter, The fruits that are 
Vers. 13.  planted in thee, are like a very paradise of Pomegranates, with sweet fruits and other fragrant herbs, which growing near hand, make all the rest the sweeter and more odoriferous. By all which, he signifieth all manner of pleasant, delightful, and comfortable things, serving to refresh the mind and spirits of man.  
And whereas in this Song or Canticle the Bridegroom and his Spouse, do continually and every moment almost testify their mutual affection, and with pleasant conference delight themselves, qualifying and driving away the languishing passions that usually 〈◊〉 found in love: the one therefore oftentimes inviteth 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 keep continual company together, and the one still to enjoy the others familiar conference.  
And because Pomegranates be delectable to the eye, yielding a pleasant taste & toothsome relish, therefore doth God command (for a further beauty to the Temple) Pomegranates and Bells to be made, to the end, that the blockish & dull jews beholding the 
Exo. 28, 33. and 39, 24.  same (which yield such abundance of goodly 
1. King. 7, 18 20. 2. Kings. 25, 17. 2. Chr. 3, 16. jere. 52, 22 Hag. 2, 20. joel. 1, 〈◊〉 Eccle. 45, 9  red and sappy kernels, being enclosed within a hard skin or rind) should retain in their memories the hard bark of the Law, under which they lived: and that afterwards there should ensue through the bright shining light of the Gospel, the most sweet, pleasant, and comfortable juice of the evangelical doctrine.   

The 37. Chapter.  
Of the Citron, Orange and Lymontrees, and of their fruits.  
THe old people of the jews were not without the use of Oranges, Citrons and Lemons, as well for delight and pleasure, as for condiment and sauce. They be of colour yellow, tawny, saffronlike or palish, and for the most part, round, and sometime longwise, fashioned like to an egg; specially Citrons, and Lemons, which yield forth a gallant smell, & do singularly recreate and comfort the heart.  
Of the pills or rinds of these fruits, being cut into small and thin pieces, or slices, and condited in honey, or preserved in sugar, there is ordinarily made certain delicate innkets and dainty bankerting dishes, called Sucket, not only toothsome and pleasant in taste, but comfortable and restorative also to the heart. For which purpose also some do use to preserve in honey the flowers of this tree, before they be full blown: which be very sovereign and cordial to restore the spirits being weakened, to comfort the heart, stomach, and inward faculties, and to be given to such as be wasted, or fallen into consumptions.  
And albeit the trees that bear Cytrones, Oranges and Lemons, be several & distinct one from another: yet were they all three by the ancient writers, contained and comprehended under 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 brave yellow fruit as this doth. And it is not much unlike to the wild Cypress 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, beams, tables, and offering altars of the Tabernacle to be made. For the wood hereof is precious, and will not rot and putrefy, neither will any worms breed therein.  
And being plained and smoothed, it hath a most excellent grain, full of brave running veins all along, much like as we see in our common Motley cloth, or in branched Chamlet, Durance, Mockadoe, or Damask.  
There are used to be made of this Wood in some places, fair and costly folding Tables; of joiners work, which for the natural variety of the pleasant strikes, and amiable colour, and also of the eevennesse and slick smoothness, be to the eye of the beholder, right gallant and delectable.  
Wherefore I judge that God would have such things as served for the building of the 
Exod. 35, 7. 24. & 37, 1. and 38, 1.  Ark of the Covenant, and use of the Priests in the Temple, among the jews, to be wrought and made of Cedar and Citron wood.  
For, the jews being drawn and alured (like children) with the outward glittering show of external things: it pleased the Lord, for the better bringing of them forward in the race of Religion, and true worship; and also the better to keep them in dutiful awe and obedience, to appoint all things in their Rites, Sacrifices and Ceremonies, gorgeous, sumptuous, magnificent, curious and majestical.   

The 38. Chapter.  
Of Saffron.  
SAffron hath a round root like to an Onion; & leaves or blades long and narrow like grass, or small Rushes, growing upward, of a watchet or pale blue colour; from out of the middle whereof, there hangeth down the Saffron blades or threads of a red colour, and fragrant smell, and of so strong a scent, that with his soporous quality, it much affecteth and preiudiceth the brain.  
But it is so comfortable for the heart, that if it be tied to the ring finger of the left hand, it presently pierceth and sendeth his virtue to the heart. The agreement and sympathy between it and the heart is so great, that being either taken inwardly, or applied outwardly, it foorthward worketh by the Arteries, and ceaseth not till it get access unto it. Whereby it both procureth beauty to the body, and causeth a fresh colour in the face, so that it be moderately and measurably used: for immoderate use thereof will cause a man to laugh excessively, and (as learned Physicians affirm) doth so overjoy him, that it putteth him in danger of his life, if but the weight of three drachmas thereof at once be 
Diosco. lib. 1.  taken.  
The virtue therefore of Saffron being so sovereign and comfortable to the heart of man, it is not without good reason, that the same is so often mentioned among other odorifetous and sweet herbs, in the Garden and Orchards of the Spouse, in the Canticles: 
Cant. 4, 13.  so that for the greater fragrancy, there are bound up together (as it were into one Nosegay) Camphire, Spikenard, Saffron, Calamus, cinnamon, with all the soot trees and herbs in Lebanon, of Incense, Myrrh, Aloe, and sweet spices. By the which is both signified the beauty, honour, comeliness and ornament of all the Virtues, and also the Prayers of the Church, and of the godly, which be as the Prophet 
Psal. 40, 6. Eccl. 45, 2.  David saith, as the incense and sacrifice of a sweet smell.  
Moreover, as liquors, linen, woollen, or other wares whatsoever, be of colour light, or deep, yellow, brown, watchet, or red, according to the nature of the stuff, and mind of the Dier, so hath the same his name given unto it from Saffron. physicians also in judging of urines, and marking such as be Saffron coloured or reddish, do note the same for a token of a burning Ague, and hot distempered liver. So is there a notable unguent made of the dregs of the oil of Saffron, called Crocomagm●, of great effect and use in Physic.  
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 Books we read of Emperors Scarlet robes, and of the Purple and croceous or Saffron coloured garments of other high personages.  
So doth the Prophet jeremiah in his Lamentations bewail the miserable estate of jerusalem, being ruinated and brought to nothing, despoiled of all her honourable ornaments, and each way pitifully deformed and ransacked. They (saith he) that were wont to far delicately, do perish and starve in the streets. 
Lam. 4, 5.  They that afore were clad in cloth of rains, Scarlet and Purple, make now much of dung.   

The 39 Chapter.  
Of the Myrtle tree, which retaineth the same name, and is so called in all countries: and of the wild Myrtle.  
THE Myrtle is a small Tree, always green, dedicated by the Poets to Venus, and consecrated to Wedlock, wherein is required chastity and concord. It beareth leaves much like to the Olive or Privet, but that they be narrower, & in colour of a dark or deep green: the berries be black & like to the berries of juniper, of a winish taste, out of the which (as also out of the leaves thereof which be soft) there is drawn an excellent princely 
Ol●… Myrtinum. Esth. 2, 12.  Oil, wherewith Esther anointed herself, when she was married unto king Ahasuerus.  
There is also made of the berries of this Tree an excellent kind of Wine, called Uinum myrtles, which is endued with an astringent quality or binding virtue; and singularly comforteth and strengtheneth the stomach being weak. The same is also good to wash such members as have been bursten or out of joint, and them that be bruised with any great fall.  
With the boughs of this tree, the Scripture recordeth how the Hebrews were accustomed to trim up their houses, and to garnish the utter parts of their doors at their solemn feasts of Tabernacles and others, which they celebrated and kept for joy of 
Leu. 23, 40. 1. Esdr. 4. 47 1. Macc. 10, vers. 21. 2. Mac. 10, 7 john. 7, 2. Nehe. 8, 15.  the restoration of the Temple, after their caring into exile by the Persians.  
So did Nehemiah the restorer of the City, of the Temple, & of the Law, command the people, after their return home to jerusalem out of captivity and banishment, that they should (every one of them) go forth into the mountains and woods, & thence bring (as in an high & festival solemnity) Olive branches, Pine branches, Myrtle branches, Palm branches, and branches of thick trees to make booths, for the further furniture of that merry day of common joy. Which custom also other Regions and countries do yet observe, when as either any royal solemnity for the coronation or receiving of the prince, or for some victory against the enemy, or delivery from some long and dangerous siege, or some other token of joy and gladness, is offered to be solemnized and testified. Thus did the Troyans' (as Virgil writeth) when they thought their City should have been delivered from the long siege, and the Greeks expulsed out of their country.  
We wretched souls in forlorn plight 
Aeneid. 2.   
To see this dismal day,  
To strew the Churches all along  
With boughs and flowers assay.  
But Isaiah the Prophet (who showeth himself most skilful in the nature and quality of Plants and herbs, and who most often with the same useth to garnish and illustrate his prophetical writings) pronounceth them happy and blessed that put their trust in the Lord, and only depend upon his divine goodness and providence; in so much that no harm shall touch them, but that rather all such things as seemed any way to threaten their harm, shall (the case being altered) work to their profit and benefit: which he bringeth in and showeth, where he saith, that in steed of low thorns there shall grow high 
Isai. 55, 13.  fir trees, and in steed of nettles and weeds, which are stinging and noisome, there shall grow Myrtle trees, which are goodly, beautiful and sweet● smelling shrubs. Whereby he noteth that in am of grievous and hurtful things, there should be those that are wholesome, fruitful and amiable: that is, for vices there should be virtues; for bondage liberty; for banishment, restitution and return unto our heavenly Country.  
Again, where the Lord showeth his merciful kindness to the afflicted, comfortless, and distressed Israelites, promising that he will help, relieve and succour them in their extreme and intolerable misery. I will (saith he) open the rivers in the tops of the hills: I will turn 
Isai. 41, 19  the wilderness to waters, and the dry hungry ground to fruit full soil. I will plant in the waste ground the Cedar tree, Pine tree, and Myrtle; the Fir tree, the olive, the Elm, and the Box. Whereby he showeth, that he will alter the course of nature, and beyond all hope or expectation of man, will help his people in their distress; so that in a desert and fruitless country, there shall grow goodly, fair, and beautiful trees; that is to say, the barren & dry minds of men should bring forth the most flourishing buds of renowned virtues.  
A little after, he prosecuting the same argument, promiseth to his people consolation and tranquillity of conscience, and that he would eftsoons gather together his dispersed Church; and that the same should be restored again after a while, to her former hue and ancient beauty: the which his gracious promise he confirmeth in these figurative terms: The glory of Lebanon shall came 
Isai. 60, 13.  unto thee, the Fir tree, the Elm and the Box tree together, to beautify the place of my Sanctuary. Whereby his meaning is, that his Church should be builded not only with the excellent trees of Lebanon, but also that what else soever in the world, was magnificent, heroical and renowned, should be brought to the building and garnishing of the same. And that not only the poor, simple, and silly people, (whom the world lest esteemeth) should be called thither: but also Kings, Princes, Dukes, Lords and Nobles should be incorporated into this fellowship, and endenizoned into this faithful company.  
But, for that there is mention also made of Myrtle trees by the Prophet Zacharie, in a vision appearing to him, I will deliver my judgement briefly, and what I think of the same; for fully and thoroughly to discuss it, requireth further diligence, and exceedeth the reach of my simple understanding.  
Woods and Groves are often denominated of such herbs and trees as most plentifully grow therein, as namely of Arunde, 〈◊〉 reed, is the place where it groweth, termed Arundinetum, which is used for the reeds or stubble itself: whereupon in the Book of Wisdom it is said, The just shall shine and run 
Wisd. 3, 7.  through, as sparks among stubble: that is, the brightness and shining of the Saints shall burn up the ungodly, even as stubble or dry reeds 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 green plot was the vision exhibited to Zacharie, the which he reporteth and maketh known to the people, that his prophecy being conjoined and accompanied with a vision, should be had in the greater account and estimation among them, pierce the deeper into their dull understandings, and the sooner stir up and awaken their drowsy, slothful and careless minds. I saw (saith he) by night, 
Zach. 1, 8.  and behold a man riding upon a red horse; and he stood 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 Angel that talked with me which was he that stood among the Myrtle trees, (by whom, as I think, Christ is meant, 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 words he showeth, that in the dark and blind valley of this world, wherein the evil are mingled with the good, the Lord god by his wonderful providence hath a special care of all things, turning all to the best, for the behoof 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 have received. Upon whom the charge specially lieth, by wholesome exhortation (as Paul warneth Timothy) to exhort 
1. Tim. 6, 2.  the people (yea and sometimes by threats to stir them) to amendment of life, and to return and be reconciled to God, from whom they have departed. Which thing if they will do, his plagues and punishments shall cease, and their afflictions shall have an end.  
The Prophet therefore, declaring this his vision unto the people, provoketh them to repentance, whereby God would be appeased and agreed with them, and would withdraw his censures and chastisements, and that they should be as highly in his favour as ever they were. And thus much of this amiable and sweet shrub, Myrtle.  
Like unto this, is there also another sort of Myrte or Myrtle which is wild, whose berries 
Wild Myrtle.  the Mavisses, Throssels, Owsels & Thrushes, delight much to eat, insomuch that the flesh of these birds doth yield a sweet (and as it were a spiced) relish, like to the taste of the berries.  
Like also and of kin to this wild Myrtle, is another kind of shrub or low plant, called Pseudomyrtus, of a pleasant smell and somewhat 
Pseudomyrtus, called also Rhus, or Sumach.  strong withal, whose leaves and wood being dried, are used to be laid in wardrobes and presses to perfume clothes and keep them from Moths.  
Among these wild Myrtles is reckoned also the hulver, whose leaves (indeed) be like the Myrtle, saving that they be broader & so prickly pointed, that if a man take not heed in the handling of it, he may quickly prick his hand: the berries grow on the leaves without any stalk, of the bigness of a pease, and less than Myrtle berries; of a red corally colour, and the root thereof is said to be good to provoke Urine, and to drive out gravel.   

The 40. Chapter.  
Of the Pine tree, and of the Pine Apple.  
THE Pine is an high, strait and great tree, with thin, round, and sharp pointed leaves. The fruit or Nut being well enough known needeth no long description: the kernel with all nations is reputed aswell nourishable as medicinable: the fruit is called a Pine Apple, whereas it is indeed, a Nut, but withal so hard, that being hurled at a man, and hitting him, it overthroweth & felleth him. Whereupon there is in Macrobius a pretty witty jest, ascribed unto Casellius the lawyer, which grew upon this occasion. One Vatinius 
Lib. 2. Sa●urna l. ca 2.  a Roman that had founded and set out certain Fence games and sword plays, being pelted with stones by the people, made this suit to the masters of the revels, and so far prevailed with them, that at his request they set down an order, and caused the same by the public crier to be proclaimed; that no man should be so bold to throw any thing into the lists or playing place, unless it were an Apple. It fortuned that this Casellius being sought unto by a certain fellow, for his counsel and advise in this matter, whether this fruit of the Pine were a nut or an Apple, merrily and wittily thus answered him, saying: if thou wilt hurl it at Vatinius head, it is an Apple. So deadly did the people hate such a pernicious Citizen, that they desired rather to have him rid out of the way than to have him live any longer, to the infection & ill example of the Country and Common wealth.  
But the Prophets (as afore hath been showed) do often use in their prophecies to insert this Pine tree, and other memorable plants and herbs. Among others, the Prophet Isaiah in displaying the detestable abomination of the Heathen in forging unto themselves Idols and Images, beautifieth and garnisheth his oration with a learned and artificial recital of sundry Trees: showing the great care and diligence, which the Smiths, Carpenters and other Artificers take to make and fashion these blockish toys, and ridiculous babbles, which neither serve to any use, neither can any way help, 
isaiah. 44, 12.  defend, protect, or save them that bow thereunto.  
Yea he so precisely setteth down the Smiths senseless folly, that he omitteth not so much as the file, hammer and fire, wherewith they toil till they be even weary and thirsty, about the fashioning thereof. And for the Carpenter's trade, he reckoneth up in a beadroll, his line, his red thread, his rule, his axe, his saw, his compass, and such other tools, as serve 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 himself, baketh bread, and seetheth his meat: with the rest, he fashioneth and maketh a god, before whom he kneeleth, worshipping it, praying unto it, and saying: Deliver me, for thou art my God.  
This and much more doth the Prophet Isaiah at large, and with sundry repetitions set down in that Chapter, to the end men should remember; of whom & from whence they ought to seek all help, aid, assistance, succour and salvation: before whom only they are to bow their knees, and to whom they ought to lift up their hands, eyes and hearts, namely, unto almighty God, to whom only all honour and glory is due, and who through his dear son jesus Christ our Redeemer and Saviour, abundantly strengtheneth us with his holy Spirit, that none evil or adversity can either daunt or overcome us.   

The 41. Chapter.  
Of Box.  
A Meruell it is to consider, how far many that would feign seem to have knowledge in Plants and Herbs, are deceived and overseen in their terms and appellations touching the same. So some there be, that take the herb Anethum (which signifieth Dill) and is used by Christ in his sharp Sermon against the avaricious Pharisees, to be Anise. Whereas 
Mat. 23, 23.  Anise is a distinct herb by itself, and bringeth forth a seed that is excellent good to dissolve windiness. So also do we use the leaves of Dil in condiments, broths and decoctions, but not the seed. Whereas the seed of Anise and Fenell is by proof and practise found to be wholesome, effectuous, and to give a pleasant taste, as well to Beer and Ale, as unto bread, junkets, roasted or boiled fruits, etc.  
So also the Fir tree called Abies, is not (as some ignorantly and erroneously have affirmed) the white Poplar, but a Tree which the Prophets for the better and plainer instruction of the people, use in their prophecies, whensoever they either beat down pride and arrogancy, or raise up and comfort the weak and comfortless.  
The Fir tree is ever green, and hath leaves growing all alongst the stem like unto a comb, and directly standing opposite one against another; the flower which it beareth, is of a Saffron colour, and very pleasant and delectable to the eye.  
As the Larch or Larix tree is like to the Pine, so is the Pitch tree like unto this: of the timber whereof, they make Masts and Saile-yards for ships.  
But to come again to the Box tree. They that take the Box to be all one with the Palm tree, are greatly deceived, sith the one altogether and in each respect differeth from the other, saving that they both be ever green, and never shed their leaves. This error grew (as I think) at the first, for that the common people in some Country's use to deck their Churches with the boughs and branches thereof, on the Sunday next afore Easter, commonly called Palm-Sunday: for at that time of the year all other trees for the most part are not blown or bloomed.  
Hear abouts wheresoever the Box tree groweth, we see it to bear a holowish and somewhat round leaf, smooth & still green, with a tender flower, and having a strong sent and fulsome smell, which neither men nor beasts take delight to smell unto, but loath & turn from it: his wood is hard, ponderous and weighty, insomuch that being put into the water, it sinketh to the bottom: his colour pale, inclining to some yellow, whereupon we use to call such persons as be tawny coloured and weasel faced, by the name of Boxie complexioned. Some there be that bear men in hand, that the powder and shavings of this tree is medicinable & good to cure the french pocks, and that it matcheth in goodness Eben or Guiacum, and the wood called Lignum Indicum: whose opinion (as false and erroneous) I utterly mislike. For Lignum Indicum, hath a sweet and pleasant smell, an oily or gummy juice, and a reasonable good taste: whereas Box is naturally dry, ivicelesse, fulsomely and loathsomely smelling, unpleasant in taste, endued with a venomous quality, which he that is disposed to taste it, shall find true.  
Of this wood there are wont to be made by Turner's, combs, writing and playing tables, handles for tools and instruments, pipes, boxes, tops, bowls and such like, for which purpose it is fit, than to be ministered any way in medicine.  
I once knew a foolish cockbrained Priest, which ministered to a certain young man the ashes of Box, being (forsooth) hallowed on Palm-Sunday, according to the superstitious order & doctrine of the Romish church, which ashes he mingled with their unholy holy water, using to the same a kind of fantastical, or rather fanatical, doltish and ridiculous Exorcism. Which worthy worshipful medicine (as he persuaded the standers by) had virtue to drive away any Ague, & to kill the worms. Well, it so fell out, that the Ague (indeed) was driven away; but God knoweth, with the death of the poor young man. And no marvel. For, the leaves of Box be deletorious, poisonous, deadly, and to the body of man very noisome, dangerous and pestilent: as the strong and loathsome smell, and the fulsome bitter taste thereof, doth evidently bewray and discover.  
And now to continue my former argument; namely, to show some Similitudes taken from hence by the Prophets, which they aptly and fitly have inserted into their Sermons and sentences. First, seeing this 〈◊〉 is of such an horny or ironlike hardness, that whatsoever is engraven into it, will not easily be blotted out and taken away, the Lord commanded Isaiah to amplify and exaggerate the heinousness of the jews sins, who trusted to the aid and protection of the Egyptians: and to notify unto them all, how beastly and shamefully they had forsaken and departed from their good and gracious God, and sought help else where than of him. And by the way he giveth unto him this strait charge, that he should so surely describe and write out their offences, and so firmly set down the same in noting tables and lasting monuments, that they might never be forgotten.  
For as one greatly provoked and thoroughly angered for their abominable treachery and shameful revolt, he saith thus: Now therefore 
Isai. 30, 8.  go thy way, and write this prophecy before them upon Box, or in a hard and Boxie table, that it may finally remain, & be kept still for ever. As though he should say, look that thou so diligently from point to point set down this their heinous offence, that it may never be scraped out or forgotten, by process of any time or length of any years: but that it may remain as an everlasting memorial of their wickedness, and always be set before their eyes for a sign of infidelity to them, and a warning or example to others, lest they also run into the same mischief and impiety.  
jeremiah also useth the like metaphor, and proclaimeth aloud, saying: that the sin of judah 
jere. 17, 1.  is written with a pen of iron, and with the point of a Diamond, and graven upon the table of their heart, and upon the horns of their altars, at the which they daily stand, 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 tools, because they should not lightly fade away, but continue for ever. And the horns of the altars be specified, as the first entry of the temple, that whensoever they did any sacrifice, they might have in fresh memory before their eyes, the lewdness of their fact and disobedience.  
So saith David: My sin is ever before me: 
Psal. 51, 3.  that is, presenteth itself continually to mine eyes, and lieth as a burden upon my conscience, so that I have no way to disburden myself of these inward garboils and torments of mind, but only by the mere mercy of my gracious God, to be extended and showed unto me a most vile (yet heartily sorrowful and truly repentant) sinner.  
job also being grievously plunged in miseries, and (as it were) overwhelmed with the waves and surges of calamity, yet hoping in the end to be delivered, breaketh out into terms of vehemency, and taking a Simitude from the like things as afore, wisheth that his words might remain for ever, and be known to all ages. For that he was undoubtedly persuaded, that in the end God would remember his misery, and make an end of his affliction. Oh (saith he) that my 
job. 19, 23.  words were now written! oh that they were written even in a Book! and graven with an iron pen 〈◊〉 lead, or in stone to continue for ever! That they might always remain, and be still seen, read and thought upon of all men. For I am sure that my Redeemer liveth, and that I shall rise out of the earth in the last day, and shall be covered again with my skin, and shall see God in my flesh: whom I myself shall see, and my eyes shall behold, and none other for me; this my hope is laid up in my bosom.  
By which words beside the proving of the true resurrection of the body, (which as it is already fulfilled in Christ our head, so also shall it be in us his members) he testifieth in the hearing of his friends (which were unto him more grief than comfort) and so would he all others to know, that he should one day be rid out of all those his troubles and adversities.  
For, albeit God had laid great affliction and trouble upon him, and had almost brought him to nothing: yet rested he fully assured and undoubtedly persuaded, that the same God, in his good time would take away the same again from him, and raise him up out of that filthy and loathsome dunghill wherein he was bemoyled; unto his old estate and former dignity: so that of an heavy and mournful beginning, should ensue a joyful and merry end, with fruitful supply of children, and plentiful increase of worldly wealth. Which thing proveth the 
job. 42, 12.  Book of job not to be a devised history, 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 suffered according to the tenor of the text and letter, we have set down unto us, a pattern of patience and sufferance of all adversities, as both the Apostle 
jam. 5, 11. Ezec. 14, 14  james witnesseth, and before him the prophet ezechiel.   

The 42. Chapter.  
Of the Nut.  
WHen as the Spouse (under which name is signified the Church, and the soul of every godly christian, being engrafted and married unto Christ) sought all manner of delightful smells, and pleasant odours issuing from the best and fairest fruits, thereby to recreate and please her Bridegroom, She went down into the garden of Nuts, to look about, and see the fruits of 
Cant. 6, 10.  the valley, and to look if the vine budded, or if the pomegranates flourished. Under which metaphor is shadowed and meant the whole troop of virtues.  
But it is not the hazel or filbert Nut, that is here meant, but the Walnut, which is an high and great tree, full of many arms, branches and boughs, having leaves large, broad and long, and of a strong sent or smell; the fruit is fenced and covered on the uttermost part with a green husk or tender shell, under which there is another hard shell of a wooddish substance, containing within it the kernel, quartered and divided as it were into four parts, with a soft tender pill, film or skin growing between them.  
This Nut is termed Basilica, that is royal, for that it was translated and brought by kings out of Persia into Europe: but commonly it is called juglans, as though a man should say iovis glans, for that jupiter is said to be the first that showed the use thereof unto men.  
They are better to be eaten and with less danger to health, when they be new, green and moist, than when they be dry and parched. For being long kept, they grow hoar and vinewed, cause headache, and are hurtful both to the stomach, and to them that are troubled with the cough & shortness of breath.  
With the green shell of this Nut, there is used to be made a special medicine against all tumours and ulcers, arising in the mouth and throat, and the almonds or kernels under the tongue. They use also to condite and preserve these nuts when they be green, and afore the shells wax hard, in honey and sugar: by which way they may a long while be kept: and the same so used, be not only pleasant, but very good also to strengthen the stomach; and are used to be served in at the end of meals, for a iunket or banqueting dish, as Sucket, and other dainty conceits likewise are.  
There is also to be distilled out of these Nuts while they be green and tender shelled, an excellent Water of great effect and sovereign virtue against the plague, ulcers of the jaws and palate, weals, 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 efficacy: whereof I do not remember, that any of the Ancients have made any mention at all.  
But forasmuch as the Walnut is outwardly hard rinded, and wooden shelled, containing inwardly a pleasant and savoury kernel; 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 fair with fowl; hard with soft; rough with smooth; bitter with mild; sweet with sour; mirth with sorrow; and comfort with chastisement, interchangeably mingled and interlarded.  
It is painful now and then, and hard to break or crack this Nut; insomuch that many times the teeth thereby be much endangered. Whereunto alludeth that saying of Plautus: He that desireth the kernel, must not 
In Gurgul.  refuse to crack the Nut. Thereby signifying, that whosoever would gladly enjoy the sweet, must partake and taste of the sour: and that whosoever desireth to attain commodity, or releasement of troubles, must not think scorn to take pains, and endure travel.   

The 43. Chapter.  
Of Apples and fruits in general.  
THe differences and kinds of Apples and Fruits be innumerable; insomuch that the age wherein we now live far surpasseth the times afore. For the general 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 wax soon ripe, but so again wax they soon rotten, as all Spring and Summer 
Hastings.  fruits do.  
But the Winter and Autumn fruit will 
Winter fruit.  last long, and continue sound till far in the Winter, yea till the next Spring or longer.  
Of these some be sweet, some sour, some sharp, some winish, some waterish, and some of a mixed or divers relish: with the which for their gallant form, colour, quantity, proportion and taste (as also with pears, which be likewise of sundry sorts) man's eye, palate and nose be wonderfully delighted: insomuch that he is thereupon brought into the memory and admiration of God's bountiful liberality; who hath so largely, and with such variety heaped his blessings and benefits upon us.  
And although all the differences hereof (by reason of the sundry sorts of them) are unpossible to be reckoned up, neither skilleth it greatly for this our purpose, to stand upon any such precise recital thereof: yet may this by the way be noted, that those fruits which be reckoned among Apples, be of round proportion and making, whereas Pears, for the most part, be longwise, and turbinated; that is to say, narrow and sharp at the one end, and broad (like a top) at the other.  
Omitting therefore Quinees, Medlars, Citrons, Oranges, Peaches, Wardens, Pomegranates, Abrecocks, and such like, let it suffice to admonish thus much by the way, that God hath graciously and frankly bestowed these delicate fruits upon man, partly for his nourishment, and partly for preservation of his health. And that the same God, doth sometime for man's ingratitude, take away again these his gifts from him.  
In the Prophet Amos there is alleged a notable and elegant Metaphor, taken from Summer fruit that are rathe ripe, which for their prematuritie and soon ripeness, are greatly desired of many; howbeit, they will not long last, but quickly rot and putrefy, The Lord (saith he) showed me a basket 
Amos. 8, 1.  of Summer fruit, and said, What seest thou, Amos● and I said, a basket of summer fruit. Then said the Lord unto me: The end is come upon my people.  
By this metaphor of rath ripe fruit or summer apples, which will not long continue without rotting, he showeth that destruction is near at hand, and even ready to fall upon the heads of the people, and that their corruption and spoil standeth even at the doors, ready to consume them, as rottenness doth ripe summer apples: which being any whit long kept do putrefy, as plums, damsons, cherries, peaches, cornels, etc. that will not last till winter.  
So that the sense and meaning of this his Similitude is, that their iniquity is ripe, and that for the same they are forthwith to be consumed, spoiled, and destroyed.  
The like saying is there in the Revelation, where utter destruction is threatened and denounced to the whore of Babylon, and that all her delights, wanton devices, honour and magnificence shall be taken away from her. The apples (saith he) that thy soul lusted after, 
reve. 18, 14  are departed from thee; and all things which were fat and excellent are departed from thee, and thou shalt find them no more. Signifying thereby that all those dainty conceits, stately pomps, and sumptuous banketring dishes, wherewith at full she used to solace herself (among the which were dainty and delicate fruits, as Apples, Plums, Peaches, and such other like) should be quite taken away from her.   

The 44. Chapter.  
Of the Oak, and other trees that bear mast.  
Many and sundry be the sorts of plants and trees, whereof the holy Scripture maketh mention: the which, exactly to reckon up, were an infinite wolke. The indifferent and gentle Reader therefore shall take it well in worth, although I have not precisely set down each particular.  
Now, forsomuch as the holy Prophets for the beautifying and garnishing of their Sermons, have inserted into their writings sundry plants and trees, not only of such as grow and are planted in gardens, but of others also that be wild, which for the more part are higher and taller than those that grow in the gardens, I will (by the way) touch and set down some of them.  
Men well enough know the Beech, ●●me, Oak, Quickbeame, Maple, Cork, (whose rind or bark is used in sandals, slippers, and shoes for warmth and dryness) and other mast trees, which in the old time (before the invention of tillage and the use of corn) ministered competent food and nourishment. Whereupon afterward grew a proverb; It is a mere folly, when we have Corn, still to eat Acorns.  
By these trees, the prophets do signify stout, haughty, mighty, lofty and proud persons, which do oppress and overcrow the poor and needy: and yet (notwithstanding all their stately and big looks) 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 down. For; He toucheth the mountains, and they smoke. Yea, The Lord breaketh the high Cedars, and bringeth them to nothing.  
So also the Lord by his Prophet Amos saith: I have destroyed the Amorite before thee, 
Amos. 2, 9  whose height was like the height of the Cedars, and whose strength was as the Okes. Whereby he meaneth and signifieth, pride, loftiness, arrogancy and contempt of God.  
Likewise the prophet Zacharie daunteth the stately looks and proud minds of the lofty, provoking them in respect of their forlorn estate, to howling, weeping, and lamentation; howl ye, O Okes of Basan (saith he) for the 
Zach. 11, 2.  mighty strong wood is cut down: that is, all their strength, power and might wherein they trusted, is taken from them: the which their lofty sail, and big bragging might, he there very aptly resembleth and compareth unto Okes.  
For as the Oak is a very hard tree, insomuch that some of them can uneath be cleft asunder with wedges, nor cut with axe or saw, even so they being advanced to great honours, and dignities, shrouded with multitudes of clientes attending upon them, and wallowing in wealth at their own desire, seemed to be placed in such safety, that they should never miscarry, but continue in their jollity, as surely and as strongly as Okes. But against the power and might of God, nothing is able to stand.   

The 45. Chapter.  
Of the Rose, and of Metaphors taken from it.  
THe Rose among all Nations and in all countries, is accounted a most gallant, beautiful, and sweet smelling flower, comfortable both for the brain and also the heart. Being inwardly received it easeth the pains & griefs of such members as be affected, and comforteth also, by reason of the astringent quality which is in it.  
The juice, decoction or infusion thereof is reckoned among the kinds of gentle and soft medicines: for it mildly looseth and openeth the belly, purgeth downward yellow Choler, openeth the obstructions of the liver, strengthening and cleansing the same. For which purpose serveth that noble Electuary or solutive Syrup thereof, called Rhodopharmacum, which without any danger maketh the belly soluble, and purgeth all such choleric excrements, as engender the Tertian Ague.  
There be of this amiable flower sundry sorts. The most common and best known be the white Roses: next, the Red, and the Purple Roses, which be as it were of a mixed colour between white and red. Then the Milesian Rose, yielding a most soot smell, and gallant deep red colour. There be also Roses of Province, Carnations, Rose campions, Musk Roses, Damask Roses, and Caneel Roses, which yield forth an excellent smell, the small white leaved Rose called Eglantine, Hep or Brierbush, whose leaves be small and sweet smelling, which is a property that the prickly leaves have, otherwise than the common Roses, whose leaves yield not forth any such sweet smell.  
Now, for that nothing sooner fadeth away and withereth than doth the Rose, therefore is the frail, brittle, transitory, and momentany life of man, with all the gay glory, pomp, pride & magnificence thereof, which quickly passeth away, very aptly thereunto resembled.  
And the Scripture noteth some, that nicely dandle themselves, and wanton take their delight in sweet and fragrant odours. As where they daintily and lasciviously confer together, alleging that when they be 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 us enjoy the pleasures that are present, and let us cheerfully use the creatures as in youth. Let us fill ourselves with costly wine and ointments, and let not the flower of ●…th pass by us. That is, let us not suffe●… pleasantest time of our age, which is 〈◊〉 youth, to pass away in carking and caring but let us live all upon the hoy, and b●… merry. Let us crown ourselves with Rose 〈◊〉 before they be withered. Let there be no fair ●…dow, but our lust go through it: let us leave s●… tokens in every place of our wantonness, let 〈◊〉 one of us be partakers of our voluptuousness: for th●● is our portion, and this is our lot. These things (saith the Wise man) do they imagine, and go astr●… for their own wickedness hath blinded them, 〈◊〉 do they understand the mysteries of God. He therefore reproveth their vanities, and mistaking of matters, for that they nothing at all respect the use of the thing, but go on still and dandle themselves in their dissolute life, and riotous prodigality, never regarding the Creator and workmaster.  
In Ecclesiasticus, purity, virtue and integrity is resembled unto Roses, and other fragrant and odoriferous Plants. Where the Wisdom of God the father eternal, in commendation of itself saith: I am set up 〈◊〉 
Eccl. 24, 15.  high like a Cedar in Libanus, and as a cypress tree upon the mountains of Hermon: I am exalted 〈◊〉 a Palm tree in Cades, and as a Rose plant in ●●richo. For in these places grew the best sorts of these above rehearsed.  
Again, where he exhorteth all men to embrace and seek Wisdom, he saith: Har●… 
Eccl. 39, 13.  unto me ye holy children, and bring forth fruit, 〈◊〉 the Rose that is planted by the brooks of the field. Give ye a sweet smell as incense, and bring forth flowers as the Lily.  
And after, entering into the commendation of Simeon the high Priest, he exceedingly amplifieth his praises by comparisons taken from natural things: saying, That he was as 
Eccle. 50, 6.  the morning Star in the midst of a cloud, and as the Moon when it is full: as the flower of the Roses in the Spring of the year, and as Lilies by the springs of waters, etc.  
Consider hereby (gentle Reader) what shifts he shall be put unto, and how raw he must needs 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 enlightening and garnishing of Sentences.  
But, for that I call now to remembrance, a saying of Horace the Poet, where he saith:  
In penning of matters who two things can hit, 
In art Poet.   
Namely to please and to profit with all:  
Delighting and training his Reader to wit,  
The prick & price rightly to him doth befall;  
I will here therefore add a common country custom, that is used to be done with the Rose: whereby by interlacing things of pleasance and disport, with matters of gravity and seriousness, the Reader shall think himself the less accloied.  
In some Countries there is a custom used, when pleasant and merry companions do friendly meet together to make good cheer, that as soon as their feast or b●… is ended, they give faithful promise mutually one to another, that whatsoever hath been merrily spoken by any in that assembly, should be wrapped up in silence, and not to be carried out of the doors. For the assurance and performance whereof, the term which they use, is, that all things there said must be taken, as spoken, Under the Rose.  
Whereupon, they use in their parlours and dining rooms to hang Roses over their tables, to put the company in memory of secrecy, and not rashly or undiscreetly to clatter and blab out what they hear. Likewise, if they chance to show any tricks of wanton, unshamefast, immodest or unreverent behaviour either by word or deed, they protesting that all was spoken, Under the Rose, do give a strait charge, and pass a covenant of silence and secrecy with the hearers, that the same shall not be blown abroad, nor tatled in the streets among any others.  
To this effect also is that old beaten proverb; I hate that guest or companion that re●… br●th what is spoken at the table. Which ancient sentence is appliable unto such as having kept company with pleasant mates, whe●… some fanciful words have escaped unawares, or by the way of merriment, do call the same into fresh memory the next day after, and make (as it were) public proclamation thereof: whereas all such escapes and rashly uttered terms at banquets, aught to be forgotten, and to be written in the Wine.  
So also the Lacedæmonians, by an old statute law left unto them by Lycurgus, had written in the entry or porch of their houses this sentence; Out at the door let no tale be carried. Now from whence this custom first grew, of hanging Roses, and strawing them in parlours and dining chambers, as a symbol or token of secrecy and silence of all words there passed and spoken, these verses plainly and lively display:  
The Rose (a sign of secrecy) pertains  
To Venus, as dame Regent of the same:  
By Cupid then assigned (as Poet feigns)  
To silent God, Harpocrates by name.  
And thereupon at feasts where friends do meet  
They use above their Boards, to hang the Rose,  
In token each should other friendly greet,  
And not to tattle tales abroad, as foes.  
And this is to be understood, that the Myrtle and the Rose be plants, which antiquity dedicated to Venus: for that, at brideales the houses and chambers were wont to be strawed with these odoriferous and sweet herbs: to signify, that in wedlock all pensive sullenness, and lowering cheer, all wrangling strife, jarring variance and discord ought to be utterly excluded and abandoned, and that in place thereof, all mirth, pleasantness, cheerfulness, mildness, quietness and love should be maintained, and that in matters passing between the husband and the wife, all secrecy should be used.  
And this is the reason, why Cupid, the son of Venus is said of Poets to have dedicated the Rose unto Harpocrates the God of silence, (who is painted and purtraited holding his finger upon his mouth) and that therefore the Rose served as a sign of silence and token of secrecy, to such persons as be tattling talecariers. And as Harpocrates was invested with the title of the God of silence, among the Greeks; so was Angerona assigned lady and goddess of the same, among the old Romans.   

The 46. Chapter.  
Of Cockle, darnel, Drawke, ray and other noisome weeds.  
UNDER the name of Cockle and darnel is comprehended all vicious, noisome and unprofitable grain, encombring & hindering good Corn; which, being hereby choked and despoiled of convenient moisture, either prospereth not as it should, or else is utterly killed and cometh to no proof at all.  
darnel therefore, Cockle, and Drawke, being noisome enemies unto good corn, specially unto wheat, are reckoned among the chief weeds, and baggage that requireth to be plucked up. It groweth among other corn, and hath a narrow small leaf, and many small ears growing upon the sides at the top of the straw, in the which small ears the seed is contained, the flower somewhat inclining to a dark purple, like wall barley, or red Ray called Phoenix, whereof Dioscorides speaketh. With this may be joined another kind of weed called Githago, Nigelweede or field Nigella, having long narrow leaves like unto a Leek, a long slender hairy stalk or stem, a brown purple flower inclining towards red, and his seed (being black, round, and unpleasant in taste) enclosed within certain round bolleins or cups, like Poppy, and the meal thereof white. Theophrastus saith, that darnel and Cockle cometh of the seeds of wheat and barley, being corrupted, drowned and accloied with overmuch wet and rain.  
The seed thereof being ground with other corn, and baked into bread, causeth headache, and dimness of sight, by reason of the vaporous humours which it sendeth up into the brain: whereupon such persons as have dazzling eyes and dim sight, are said by a common proverb, Lolio victitare, to live 
Plaut. in Mil.  by darnel.  
But because under these names of darnel and Cockle are generally understood (not themselves only) but also all harmful encumbrances, lets, hurts and annoyances, which do any way hinder the growth of corn; therefore are all manner of weeds whatsoever, comprehended and contained under the same. Virgil approving the same where he saith:  
Dame Ceres taught how first to till 
Geor 1.   
The land for man's avail:  
When acorns, wildings, berries, fruits  
In Dodon 'gan to fail.  
And how by toil of husbandry  
Each danger to prevent,  
Lest blasting should the crop destroy  
Or with annoyance teint.  
Or thistles overgrow the same:  
For where such things remain,  
The corn decay and goes to wrack  
And yields but slender gain.  
Sometimes there sprouts abundant store  
of baggage noisome weeds,  
Burrs, brambles, Darnel, Cockle, Drawke  
Wild Oats and choking seeds.  
Ovid also mentioning these foresaid annoyances, 
Lib. 1. fast.  willeth diligent care and husbandry to be used for the extirping, weeding and banishing of them, out of arable grounds and fields employed to tillage.  
In respect of the nature and quality of these noisome weeds, which choke up the good corn, and spoil fruitful fields, our Saviour Christ taketh occasion thereby to signify and paint out aswell dangerous, hurtful, pernicious, corrupt and unsincere doctrine, as also the wicked authors and setters forth of the same; who through the instigation of sathan with their pestilent gloss and subtle expositions, infect and poison the minds and consciences of men, and corrupt the pure word of the Gospel, by obtruding of falsehood in steed of truth, and doting dreams in place of sindere doctrine; lewdly profaning the sound word of God, and infecting the food whereon our souls should feed.  
Which perilous and wicked persons although the Lord willeth charitably for some while to be tolerated and borne with all, in hope of amendment and repentance after due admonition; yet doth he not forbid (as Chrysostom saith) but that the conventicles 
Cap. 13. in Matth.  of heretics should, and aught, to be put down, their mouths stopped, and their impudency of speech inhibited. To the same end and purpose also tendeth that sentence of the apostle Paul unto Titus: A man that is an heretic, that is, one that wilfully and maliciously maintaineth false doctrine, and erroneous opinions; After once or twice 
Tit. 3. 10.  admonition, avoid; knowing that he which is such an one, is perverted and sinneth, being damned of his own self; because he wilfully perisheth through his own folly and fault, in that he being admonished per●isteth still in his obstinacy and error.  
And although Christ would not that the tars and Cockle should be plucked up, yet for due punishment doth he subject and teferre to the authority of the magistrate, all those that be factious disturbers of the peace and tranquillity, both of the Church and 
Rom. 13. 1.  Common wealth.   

The 47. Chapter.  
Of Rosemary.  
Rosemary, called 〈◊〉 notis, (for that it yieldeth forth a soot smell, like to Frankincense) was used of the jews, as Hyssop in their ceremonial purifications, Sacrifices, and sprinklings. It is commonly growing in every garden, having a wooddish stem, with many small 〈◊〉 ches and slender boughs of the like hard and woody substance, bearing great store of small, long and thick set leaves, white 〈◊〉 the side next the ground, and green above. The flowers whitish, & mixed with a little blue, of a strong and pleasant smell, and full of a certain oily juice, so that being distilled, the oil will appear swimming on the top of the water. And this same is a sovereign help, 
Water of Rosemary.  and of great effect for them that have the Palsy and Apoplexy, anointing therewith the nucha or nape of their neck.  
The smell of this Plant greatly comforteth the brain, memory and inward senses, refresheth all the vital powers, is of excellent virtue in curing the jaundice: and not a little 
jaunders.  recreateth and cheereth both the heart and mind of man.  
It is good also against the falling sickness; 
Falling sickness.  the savour or smell thereof preserveth from the plague, and is a very excellent perfume to burn in houses, to drive away infectious and contagious smells.  
There is made also of the flowers thereof, a noble medicine or Conserve, which hath very great virtue to comfort this brain, being pestered or surcharged with superfluity of humours: it wonderfully restoreth 〈◊〉 morie being decayed, and is of no less efficacy to keep a man or woman from the ●alling sickness, Apoplexy, Palsy, Cramp, dazzling eyes and dim sight.  
And as the jews offered the sweet perfume of Incense, and in their rites and ceremonies used this Herb: so let us Christians (now in the time of the Gospel, wherein all such shadows are vanished) offer up our pure and fervent prayers unto God, through an assured faith in his Christ, which service and sacrifice is far more acceptable to him, than all material Incense, Suffiments or Perfumes in the world.  
And yet is there nothing to the contrary, but that we may adorn and straw our churches, with sweet smells and comfortable green herbs for the comforting of our senses, so that all manner of superstition therein be utterly and flatly secluded, and no mite of any holiness therein reposed.  
For these and such like indifferent and Adiaphorall things, ought none otherwise to be used, than for decency, and tolerable delectation to recreate the spirits of the people withal.  
So did Christ accept and graciously receive the grateful hearts of the willing Children, & loyal people, which with such cheerful 
Matt. 21. 8.  acclamations, testified their joy for his coming, and by strawing the boughs of Palms, and branches of other trees in the way, made apparent their inward affections and the unfeigned love which they bore towards 
joh. 12. 13.  him.   

The 48. Chapter.  
Of the Almond tree, whereof there is often mention made in the Scriptures: namely, in the last Chapter of the Preacher.  
THe Almond tree hath a great, strong & high body: otherwise not much unlike to the Peach tree, saving that his leaves be bigger, and his flower white. The fruit of the Peach is round, pulpie, succulent, savoury, well relished, winish-tasted, caring a foft mossy down on the utter side of the pill or rind, and within a hard rugged nut: but the Almond nut is smother, and nothing so rugged and hoalie as is the Peach.  
The rind or shell of the Almond is not at all to be eaten, but is covered over with a small thin film or skin, and hath within it the kernel, which is sometime bitter, and sometime sweet. The bitter, being eaten fasting, 
Bitter Almonds.  keep a man or woman from being easily drunken, through the heat and dry nature which is in them. Whereby they dispatch the moistness and fumes of wine, and stop the same from striking up into the brain. And by reason of their bitterness, & also for that they be of a cutting and extenuating quality, they do open the obstructions of all the inward parts; that is to say, they cleanse the liver, milt and kidneys from all corrupt and gross humours: they provoke urine, and be excellent good against the gravel and stone, as the Peach kernels also be. They be likewise abstersive, and cleanse the face and utter skin from all spots, pimples and lentils.  
And for that, all hot and dry things be mortiferous and deadly to Foxes, it cometh to pass, that if they use to eat bitter Almonds, they presently thereof die, unless they by and by lap some water, and therewith allay and qualify the bitterness thereof, which wasteth up and consumeth their vital juice.  
Sweet Almonds (such as the Patriarch jacob furnished his sons withal, when in the 
Gen. 43, 11. Sweet Almonds.  time of dearth, he sent them for corn into Egypt) do nourish the body, mollify the belly, cleanse the breast, provoke sleep, by sending up to the brain pleasant, gentle and soporiferous vapours: and also for them that be wasted they are restorative.  
The Gum which sweateth out of the Almond tree, through the clefts of the bark 
Gum of Almonds.  or rind in the Summer season, helpeth them that have the flux, or that spit blood.  
From this beautiful, fair and fruitful Tree, which flowreth betimes, and beareth a whitish flower, doth Solomon take a notable Metaphor in the last Chapter of his Book entitled Ecclesiastes or the Preacher, wherein he useth so many dark translated terms, and so many intricate and metaphorical 
Eccl. 12.  speeches, that (without some familiar exposition) carry no small difficulty and obscurity.  
In all which Chapter, by fetching Comparisons and Similitudes from common and well known things, he putteth man in memory of his duty, and that he ought to remember God, and take care for his soul's health, while he is yet young and lusty, and not to defer the small till age and decrepicie.  
And by a most elegant Periphrasis or circumlocution he showeth, how man, being in his best flourishing time, doth by little and little decay, and (as job witnesseth) vanish away 
job. 14, 2.  as a shadow, or vapour: so that every moment he draweth nearer and nearer unto his end, groweth daily weaker and weaker, and in short space looseth the use of his limbs, and is deprived of the function of all his members.  
For in process of years, and continuance of time (for Solomon prosecuteth and goeth through all the members of the body) the eyes wax dim; the ears grow to be thick of hearing; the tongue fumbleth in pronunciation, and foltereth in speech; the nose is not so perfect in smelling; the hands shake and tremble; the legs and feet shrink; the shoulders stoop; the back bendeth: and finally, each part of the body 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 days of thy youth, before the days of affliction come, that is, before sickness, diseases, and the discommodities of old age catch hold on thee: wherein thou shalt say, I have no pleasure in them. Before the Sun, the light, the Moon, and the stars be darkened, and ere the clouds return again after the rain: that is, before dimness, dazzling, dropping and blearedness of thine eyes come upon thee: When the keepers of the house shall tremble, that is, before the hands (which be the keepers of the body, appareling, feeding and defending it from inconveniences) do shake: When the strong men shall bow themselves, that is, the legs and feet, which bear up the body: 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 grind and chaw thy meat: And they that look out at the windows, wax dark: that is, the eye lids, which are as the windows, and the eyes looking out at those windows. And when the doors in the street shall be shut: to wit, the lips and mouth: and when the voice of the millers shall be laid down: that is, when the passage and way, by which the meat should descend into the stomach, shall scarcely open, and be able to chaw: And when they shall wake and rise up at the voice of the bird: that is, when they shall sleep so little, that the crowing of a cock, or chirping of a small bird shall awake them: and all the daughters of music be deaf: that is, when the ears be dull and dunch, & not able to hear or discern the tunes of harmony. The high ones also shall be afraid and shake in the way: that is, when they stoop down, as though they feared lest somewhat should hit them, and be afraid to climb, for fear of falling. Before the Almond tree should blossom, that is, before thou be grey headed: for by the Almond tree is meant the head, and by the blossoms the grey hairs: And the Grasehoppers stick up: to wit, the shoulders: for as the legs of the grasshoppers stick up and appear above the body, so do the shoulders in lean and aged persons; And the Capers shall be wasted, that is, when lust and concupiscence shall be ended, and appetite to meat taken away. Before the silver cord be lengthened, and the golden call do shrink: that is, before the sinews, which be white like silver, and which stretch out in length at the time of death: and before the thin skin which encloseth the brain, and is yellow like gold, do decay. Before the Pitcher be broken at the Well, and the wheel broken at the cistern: that is, before the veins and arteries, (by which be conveyed from the fountain or well being the heart, all the vital spirits into each part of the body) be perished: and before the liver wax faint and unable to digest the meat in the stomach. And dust shall be turned to the earth, from whence it came, and the spirit shall return to God, who gave it, that is, the body, consisting of flesh and bones shall die and rot in the earth: but the soul shall incontinently go either to joy or torment.  
By these speeches being partly allegorical, and partly metaphorical, Solomon awaketh and stirreth up the drowsy minds of men, being careless of their salvation, to remember their Lord and Creator: and not to defer their repentance till they arrive to old age, but to do it even in their best prime and flourishing youth. He vehemently and pithily therefore calleth upon them, to begin this their godly exercise, from their first and tender age, before old age draw on, and evil days, full of griefs, troubles and afflictions, come upon them.  
For, when a man is stricken in great years, the delights of this life be loathsome and unpleasant unto him, pleasures, dancings, singing, laughing, pastime, jesting, merry conceits and dalliance be gone: yea all delicate dishes, curious banquets, dainty junkets, and costly viands be loathed; finally, all former jollities, disports and recreations of lusty youth, be utterly forsaken and abandoned. This occasion therefore taketh Solomon, to stir them up out of their natural sluggishness, and ordinary forgetfulness, wishing all men not to foreslow and let slip opportunity being offered: for that, in decrepit and stowping age, not only the body, but the mind also is impaired; and reason, memory, understanding, with all the inward faculties over clouded.  
For then do the eyes dazzle, become dim sighted, and bleared, so that they can scarcely discern Sun and Moon. Then be the hands (whose agility & ministery we necessarily use in exploiting our business) become trembling, shaking, unable and unfit for any handy labours. Then do stitches and coughs grow upon us, and shortness of breath en●●mber us. Then do the legs and feet (which as bases and main pillars underprop and bear up the weight of the whole body) shrink and double under us, that we be not able to go without the stay of Turrian staff. Then are the teeth (which grind, break, and by help of the jaws, champ, mince, bruise and shred our meat and nourishment) either blunted and dulled, or else loosed and fallen out.  
Then doth sight fail, and the eyes (which look out of their holes (as it were) out at two windows) become pooreblinde, and through weakness of the muscles and lids, do see very little, and as it were through a cloud, scarcely able to discern, who they meet in the street. Then is the throat scarcely and with much ado able to swallow down any food, by reason of the dryness that is in the meat pipe, whereby the nourishment can not conveniently be sent and conveyed into the stomach. Then is sleep very little and short, by reason of the dryness of the brain: insomuch that a man or woman in that age, is easily awaked, even with the chirping of a bird. Then is the voice squekish and whining, through dryness, exasperating the vocal Artery, and is utterly unfit to sing. Then is he ready to startle and fear, at every wagging of a leaf, fearing as it were, lest some thing should fall on him, insomuch that many times walking alone in the streets, he looketh back for fear of danger.  
Then doth the Almond tree flourish, that is, the head is then hoary and white, and may a great way of, be perceived & espied, even as the Almond tree beareth white flowers and blossoms in the top, which may be seen and discerned a great way of. Then will the voice be small, childish, weak, buzzing and unperfect. Then will every light thing seem heavy, insomuch that the smallest burden will be enough to load and surcharge him. Then will appetite to meat, (which commonly is irrited and provoked with capers) be taken away, and all lust, desire, and concupiscence of carnal things, quite abolished.  
These and other discommodities doth Solomon reck on up, and show to be naturally incident unto man, when he is once old and laden with years. And therefore laying them down before all men's eyes and considerations, he willeth them to call themselves home, to rain and qualify their affections, and in their green and fresh years to think upon God, and according to his word to direct their lives, manners, and behaviours; Before the silver cord be lengthened, whereby he signifieth the sinews and the marrow of the back bone, which being derived from the substance of the brain, and of a bright silver colour (as it is also to be perceived and seen in brute Beasts) beginneth & is stretched from the hinder part of the head by 34. Spondyles of the back, unto the fundament. This (backbone, whereunto are tied the ribs) is resembled to the keel of a ship; whereinto are peeced the rest of the main timber. And as the strongest planks of the whole ship are fastened unto the keel, so doth the strength of man's body consist in the pith and marrow of his back bone: so that (as Solomon aptly here saith) if this silver lace or cord be wasted, despoiled, broken or dissolved, it is an evident token and certain sign of death not far off.  
Going forward in this his figurative kind of speech, he further saith; Before the golden call shrink or be broken, meaning thereby the heart, which is the fountain and velspring of life, and from whom the arteries (as the veins from the liver) are issued: the which do convey the vital spirits and blood, and cherish, comfort, moisten and relieve each of the members.  
By The Pitcher broken at the Well, may be understood the reins, bladder, and conduits of urine, which in old men commonly be so much decayed, that they do weakly and slenderly execute their appointed functions, whereby also death is hastened.  
It followeth, and, Before the wheel be broken at the cistern, meaning thereby the Head, which in men drawing near to death, inclineth and falleth down upon the shoulders. For the head is round, turning and moving each way, like a rolling wheel, now on the right side, now on the left, now upward, now downward: from whom the animal spirits taking their beginning, are diffused and distributed through the whole body, and give both motion and sense to the sinews. The head thereof (I say) first of all commonly drowpeth, shrinketh and hangeth down, (as may appear by the eyes, which first of all others die, or at least show plain tokens of imminent death) caring with it for company all the members to apparent ruin: and overthroweth the state of the whole body, even as a chariot, wagonne, or cart, cannot but fall, when the axle-tree is broken. This to be Solomon's meaning, the words following plainly show. For then (saith he) Shall dust turn again to the earth from whence it was taken, and the spirit return to God that gave it.  
But to return to the Almond tree. The Patriarch jacob (who afterward, of wrestling 
Gen. 32, 28.  and prevailing with God, was called Israel) being unkindly, unconscionably, and churlishly dealt withal at the hands of his father in law Laban, used a marvelous policy, (not with any intent of fraud or deceit, as at the first show, some may think, but upon the warrant and appointment of almighty God so commanding it) that he might thereby recover his due wages and hire, which that covetous carl miserably denied him. The way whereby he compassed and brought the same to pass was physical, and in this sort 
Gen. 30, 37.  did he it. He took rods of 
* Accepit virgas populeas, amygdalinas, plata●…, etc. ut Vulg. lat. habet Musc.  Almond, popular, hazel and chestnut trees, and peeled white streaks in them, and put the rods so peeled in the gutters and watering troughs when the sheep came to drink: that being in heat in ramming time, they might the sooner conceive. For by a certain hidden and secret force in nature, all creatures (yea women also) earnestly fixing their imagination at the time of conception in the forms, shapes & representations of things object to their eyes and senses, imprint the same in their young, which they bring forth. And so in this case of jacob: the sheep beholding the same speckled & peeled rods, brought forth (by God's appointment) speckled and party coloured lambs, whereby jacob had to his share, such reasonable number, as was proportionable and agreeable to his pains and labour sustained.  
But there is in the holy Bible a notable and miraculous thing set down, of Aaron's rod, which brought forth buds, and bare blossoms and Almonds. Whereby the Lord 
Num. 17, 8.  gave the stubborn and rebellious people plainly to understand, whom he would have to minister about holy things, and to execute the Priest's office.  
For after that Corah, Dathan and Abiram, together with other Captains of their confederacy, conspiring against Moses and Aaron, and presuming to intermeddle in cases of divine ministration, without any commandment or calling of God, were swallowed down quick into the earth, that 
Num. 16. ver. 32. & 49.  clave asunder and opened: and that of the common multitude 14700. were destroyed with the plague, God commanded Moses to take twelve rods, according to the number of their princes, with every one's name written upon his rod, among the which there was Aaron's rod, being of the tribe of Levi. And Moses laid the rods before the Lord in the Tabernacle of the Testimony. And when Moses on the next day went into the Tabernacle of the Testimony, he found the rod of Aaron for the house of Levi, to be budded, and to bear ripe Almonds. And Moses brought forth all the rods from before the Lord unto all the children of Israel, and they looked upon them, and took every man his rod. But Aaron's rod was brought again into the Tabernacle, to be kept for a token of the late rebellion: which mutiny and murmuring being quieted, the rude multitude might ever afterward, by beholding that rod, take warning, how they rebelled any more against God and his Ministers.  
This history yieldeth a notable lesson to all persons in general, namely, that no man usurp any office, or intrude himself into any function, unless he be thereunto called by God, or by the assent and appointment of such, which have authority from the spirit of God, to deal therein. As the Apostle to the Hebrews witnesseth, saying: that Christ 
Heb. 5, 5.  took not this honour unto himself to be made the high Priest, but had the same given him, by his heavenly father, who appointed him a Priest for ever after the order of Melchisedech.  
To whomsoever therefore this rod, that is, the cure and charge of governing and teaching the flock of Christ, by the preaching of the Gospel, is appointed, let him cheerfully follow his vocation, and courageously execute his function.  
And as Aaron's rod (being afore withered and dry) by divine virtue became green again, budded and brought forth good and wholesome fruit: so likewise it is meet, that such as be called to the office of the ministery in the Church of God, should show forth the fruits of virtue and good works in themselves, and by wholesome doctrine also instruct others under their charge, to do the like, and to show forth their sound and lively faith by good and Christian actions.  
And this did Christ earnestly require, and vehemently inculke, in his thrice ask of Peter whether he loved him, and in enjoining him to diligent feeding of the flock. Furthermore, me thinks the Almond may very aptly and conveniently serve for a Symbol or Cognizance of a Christian man's life: wherein (as afore hath been said of the Walnut) be interchangeably mingled sour with sweet, rough with smooth, hard with soft, affliction with welfare, and adverse hap with prosperous state. For by the wooddish and hard shell of the Almond, are signified adversities, troubles, miseries, afflictions, discommodities and mishaps. Again, by the sweet and pleasant kernel, may be meant prosperity, comfort, joy, delectation, release and mitigation of grieves, sorrows and all calamities.   

The 49. Chapter.  
Of the Plane tree, and the nature thereof.  
THe Plane is a foreign & strange tree brought out of Asia hither into Europe, for the goodly shade that it giveth; as appeareth 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 Roman Empire. It spreadeth his branches and boughs very broad and wide, his rind is thick, and his leaves large, much like in shape to the Vine, or of that Plant, which (for the resemblance that it hath to an hand stretched out, & spread open) is called Palma Christi; and of some Cataputia mayor, the seed whereof hath a purging quality. But the Plane tree leaves be not altogether so big and large, as the leaves of this Palma Christi are, and do hang by long reddish stems. The flowers be small, pale, and grow in small tuffets. The fruit or berries be round, rough, and somewhat downish or woolly.  
This tree by reason of his great, large and broad branches stretching out themselves every way most pleasantly, is very fit and commodious to make cool arbours & shadowy booths, to sit under, in hot seasons. Some are of opinion that because the Tilia or Linden tree, serveth for the same purpose, therefore to be the same that the Plane tree is. And some think no less of the Beech, for that Virgil giveth commendation of it, for the like use and purpose, saying:  
Under the shade of broad beech tree 
Eclog. 1.   
Thou Tityrus tak'st thine ease:  
Recording in fine Oaten pipe  
Old clownish country Lays.  
But (doubtless) they be much deceived, sithence in leaves there is no manner of resemblance or affinity between them and the Plane. Those trees (indeed) defend the Sun beams, and yield very brave and recreative arbours to sit under, as the Plane tree doth: but there is not that beauty, proportion, form, and size in their leaves, neither such delightsome smell and comfortable sent.  
Moreover, the Plane tree hath such virtue, that no venomous thing will come near it, neither will any serpent's approach where it is; yea, it is so loath some and dreadful to 
Nature of the Plane tree.  Flitter Mice and Backs, that they dare neither build their nests under it, neither can abide the shadow of it.  
Holy and sacred writers therefore use this same tree in their divine writings and heavenly narrations; and take from it pithy and elegant Similitudes. As namely, where Wisdom, extolling, dignifying, advancing and 
Eccl. 24, 16.  commending herself, using for the same many proper terms encomiastical, and reckoning up sundry excellent and precious trees, proveth thereby herself to be fully furnished and richly adorned with all manner of virtues. For she confesseth herself to flourish, fructify and spread forth her beautiful branches, as the goodly Plane tree that groweth by the water side. For this tree greatly loveth moisture, and is of nature so dry, that it requireth watering: yea we do read in Macrobius, how Hortensius for the 
Saturn. lib. 3  love that he bore unto this tree, did use to bedew and water it with wine, thereby to make it continue the longer, and to show the beautifuller.  
And as the Plane spreadeth his boughs and branches so wide, and giveth such pleasant shadow, that Xerxes the king of 
Xerxes' king of Persia.  Persia took singular delight to sit under it, whole days together: so likewise Wisdom, coming out of the mouth of the most High, with heavenly comfort protecteth, shadoweth, recreateth & defendeth all those that commit themselves under the shadow thereof from all harm and danger.  
And so did David pray, saying; Keep me O 
Psal. 17, 8.  Lord as the apple of the eye, hide 〈◊〉 under the shadow of thy wings.  
And likewise jeremy; The breath of our nostrils, 
Lam. 4, 20.  the anointed of the Lord was taken in their nets, of whom we said: Under his shadow we shall be preserved alive among the Heathen: that is, under his protection we shall be safe from all invasion, danger, and hostility.  
Now forsomuch as in judea, Syria, and all along the region of Arabia felix, by reason of the fruitful soil, & temperate air, there doth grow great store of most pleasant and tall trees: the Prophets therefore taking Similitudes from such usual and common things, do resemble and compare Emperors, 
Kings, Princes and Potentates compared to Trees.  kings, princes and potentates; with their majesty, honour, magnificence, dignity, power, and authority, unto high trees, as Cedars.  
And such peers, nobles, and honourable personages, as be not equal in dignity with monarchs and kings, nor of such power as emperors and prince's, but in degree inferior unto them; be not compared to the Cedar, being an high and very tall tree, but to the Fir or Plane, or other trees not altogether so high, beautiful and excellent.  
God therefore by his Prophet Ezechiel, useth a most excellent metaphor, in describing the stately majesty of Pharaoh, and of his prosperous, flourishing, and royal proceed, insomuch that he there pronounceth no king to surmount, no, nor yet to match him: and yet that all his glory, pomp, majesty, and royalty should easily and with a trice be brought down, overthrown, and turned topsy-turvy, even as the highest trees are hewn and cut down with an axe.  
For thus doth the Prophet begin his matter: that forasmuch as that proud, haughty and insolent king had forgotten God, and cruelly handled his people, therefore destruction should come upon him, and he should not be able to avoid it. The word of the Lord 
Ezec. 31, 1.  (saith Ezechiel) came unto me, saient: Son of man, speak unto Pharaoh king of Egypt, and to his people: whom art thou like unto, ingreatnes? Behold, ashur was like a Cedar in Lebanon, with fair branches, and thick shadowing boughs, and shot up very high, so that his top was among the thick boughs: the waters nourished him, and the deep exalted him on high with her rivers, running round about his plants. His height was exalted above all the trees of the field, and his boughs were multiplied, and his branches were long, because of the multitude of the waters, which the deep sent out. All the fowls of the heaven made their nests in his boughs, and under his branches did all the beasts of the forest bring forth their young, and under his shadow dwelled all mighty nations.  
By which Metaphor, he meaneth that many nations were subject and tributary unto Pharaoh; who in the largeness of dominions, surmounted other Princes. And his root was near to the plentiful waters, which did conveniently (yea abundantly) moisten it. Signifying that his wealth & riches was increased infinitely and inestimably, by reason of the great intercourse and traffic 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 boughs. Whereby he signifieth, that no Province in the world was like unto his: no, not judaea, wherein was published the holy Religion and true worship of God, nor any other nation whatsoever.  
For this his surpassing beauty and incomparable excellency, all the trees of Eden, that were in the garden of God envied him: that is, his neighbours bordering upon him, and worshipping God aright, were moved with a kind of envy and emulation towards him for the same. For the godly be sometimes greatly grieved in conscience to see 
It grieveth the godly to see the wicked still to flourish and prosper in their wickedness.  the wicked still to flourish and flaunt in all welfare and prosperity, insomuch that they are almost ready to give over their hold, and to shrink from their tackling. Which thing the Prophet David witnesseth, saying: My 
Psal. 73, 2.  feet were almost gone; and my steps had well-near slipped: for I fretted at the foolish, when I saw the prosperity of the wicked.  
jeremiah also greatly moved with indignation hereat, disputeth with God about 
jere. 12, 1.  the same: and expostulateth in a manner with him, for that the way of sinners did so prosper, and that the open workers of wickedness had good success, and enjoyed welfare in all their attempts and dealings.  
Upon the same argument dwelleth the Prophet Habacuc, reasoning, and almost chiding with God for the same, saying: Wherefore, Lord, dost thou look upon the transgressors, 
Hab. 1, 13.  and holdest thy tongue, when the wicked devoureth the man that is more righteous than he? As though he should say, Lord, why winkest thou at this gear; why holdest thou thy peace, at the horrible enormities and wicked dealings of blasphemous and indurate sinners?  
job also is inwardly vexed in spirit to see the wicked so advanced in pride, and so laden with prosperity, that they contemn and despise all the godly and virtuous. Wherefore 
job. 21, 7.  (saith he) do the wicked live, and wax old, and grow in wealth. Their houses are peaceable without fear, & the rod of God is not upon them, etc. These felicities, welfares, prosperities, successes and jollities of the wicked, although at the first sight they may seem to be reckoned as things of great happiness, insomuch that the minds and consciences of the godly be therewith sometime marvelously mated and amazed, and almost ready to fall: yet the end thereof doth evidently declare, how frail, vain, transitory, brittle, uncertain, and momentany the same pleasures of those worldlings are, when as God doth suddenly overturn and bring to nothing all the pomp thereof: so that no jot, nor appearance thereof be finally left, as the Prophet in another place plainly showeth: Yet a little while (saith he) and the wicked shall not appear: and 
Psal. 37, 10.  thou shalt look after his place, and he shall not be found. And a little after; I have seen the wicked strong, and spreading himself like a green● Bay tree, and he passed away, and lo he was gone, and I sought him, but he could not be found. Signifying thereby, that the wicked, roisting in their ruffling pride, and bragging in their high huffing state, are brought down from their insolent haughtiness, and vanish away even as smoke, with all their pomp and glory, not leaving their stately houses, revenues and inheritance, in succession to their offspring and posterity, as by experience in many noble families of ancient, decent, and honourable parentage is daily seen, who, not acknowledging from whom all their dignity and pre-eminence cometh, and whom only they are to thank for the same, are for their ingratitude by the Lord thus condignly punished.  
And this is the meaning of Ezechiel in this metaphor: wherein God threateneth destruction 
Cap. 31, 11.  and desolation to a most mighty king, for that his heart was lifted up against the Lord: and that not only he himself should taste these miseries, & become a prey unto his enemies, but others also his complices and confederates should be cast into the like doleful calamity, and receive many other detriments, afflictions and corrosives, which the Prophet in that Chapter by many metaphors reciteth.  
Like unto this, is that commination of God by his Prophet Isaiah, against the arrogancy, pride, tyranny, cruelty and oppression of the king of Babylon: for whose destruction, and fall, even The Fir trees and the Cedars 
Isai. 14, 8.  of Lebanon rejoiced, as the Prophet there setteth down. Under which metaphor he showeth, how that all the Nobles, Dukes, Peers and others, subject to his authority, and oppression, rejoiced and were heartily glad for the fall and destruction of such a cruel and bloody Tyrant.  
This tyrant (Nabuchadnezzar) is compared for the great magnificence and glorious pomp of his huge empire, unto the goodly Planet and glittering morning star, Lucifer: which being seen after the Sun is gone down, is called Vesperugo and Hesperus, and hereof speaketh Virgil where he saith, 
Eclog. vlt.  
Trudge, trudge apace home, full fed Goats,  
The Evening Star appears.  But in the morning, preceding and going afore the Sun, it is called Lucifer, and Phosphorus: and (of the glittering brightness and amiable beauty, 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 mind, and insolency of his estate, he so far now forgot himself to be a man, that he suffered divine honours to be done unto him, oppressing the true and sincere religion of God, and with outrageous cruelty, suppressing the ministers and true believers. For arrogant pride and rebellious disloyalty the Lord so unpatiently took, that he tumbled him down out of his high throne of majesty, wherein he gloried, and quite stripped him (as an angel of Satan, ambitiously affecting a divinity, and the next place to God) out of all his pomp, glory, and royalty: yea, threw him into that degree of ignominy, that the honour of burial was denied unto him: and beside, the whole kingdom of Babylon and all the inhabitants thereof, lamentably otherwise afflicted. Which great fall and sudden change of such an high and magnificent king, emboldened those that afore (maugre their wills) were wont to behold and reverence his stateliness and pomp, now to rail, taunt, rate, scoff, mock, frump, and insult upon him, as on a dead carcase, or one out of the world. They flouted (I say) and derided him, for that of a king a little while afore, so mighty and wealthy, that with a beck or a countenance only, he made all the world afraid, he was now degraded from so high sublimity, thrown headlong into such miserable and servile condition, that he was not permitted after any princely manner to be solemnly interred, but (as jeremy threateneth 
jere. 22, 19  to jehoiakim king of juda) should be buried at an Ass. Meaning, that his body should be cast out to be devoured of the Fowls and wild beasts, even as the carcase of an Ass, or an Horse is.  
To this end is also that ironical insultation of Isaiah: All the Princes of the nations shall cry and say: Thy pomp and thy pride is laid down into the pit: & so is the melody of thy instruments, that is, all thy magnificence, royalty, pleasures and delicacies are ceased. The worm is spread under thee, and the worms cover thee. That is to say; Thy dead body shall not be embalmed, as noble kings are wont to be, to preserve them from rottenness, but shall be gnawn and eaten by worms, even as the body of the poorest and basest peasant in the world. How art thou fallen from heaven, O 
isaiah. 14, 10.  Lucifer, thou fair morning child? How hast thou gotten a fall, even to the ground, which didst weaken the nations? For thou saidst in thine heart, I will climb up into heaven, and exalt my throne beside the stars of God: I will sit also upon the mount of the Congregation toward the North. I will ascend above the height of the clouds, and I will be like the most High. But thou shalt be brought down to the grave, to the sides of the pit.  
Whereby he noteth, how that he forgetting his frail estate, and exalting himself above the condition of an human creature, by usurping the honour due unto God only, was worthily deprived both of life, wealth and dignity; and finally, swallowed up by a most shameful end and confusion. Which variable intercourse, and fickle mutability of worldly prosperity, may serve as a document or lesson, not only for all Kings and Potentates, but even in general, for all estates of men beside, to teach them to keep themselves within their bounds, and to remember how soon the case of worldly jollity is altered, specially when a man in the arrogant bravery of an haughty stomach, disdainfully swelleth against men, and rebelliously opposeth himself against the Lord God.  
So doth the Apostle Paul denounce an unhappy, dreadful and horrible end unto that Wicked son of perdition, that exalteth himself 
2. Thes. 2, 3.  above all that is called God, or that is worshipped, insomuch that he sitteth as God in the Temple of God, showing himself that he is God, practising cruelty, and exercising all manner of tyranny against the Saints, that would live godly in Christ jesus: Whom God in his time will consume with the breath of his mouth, and abolish with th● brightness of his coming: wherein all his deceiveableness and juggling tricks shall be revealed, and all his pestilent doctrine, and counterfeit religion vanish away as smoke to the great wonder of many that were e● sotted with his fraudulent devices, and deluded by his lying wonders.   

The 50. Chapter.  
Of Shrubs, Shoots, Slips, graffs, Sets, Sprigs, Boughs, Branches, Twigs, young Imps, Spray and Buds: from the which are fetched by the Prophets in their divine writings, sundry Metaphors and Similitudes.  
IN the sacred scriptures is plentiful store of Metaphors and Similitudes, taken not only from the Trees, Plants and Herbs themselves, but also from their parts and appertinents, as namely, from the root, from which they are nourished; from the trunk and stem, by which the sap is diffused and distributed; from the rind, bark or pill, wherewith they be covered; from the boughs, leaves, blossoms & flowers, wherewith they are adorned and beautified; and from their seed, by the which they are increased, multiplied and propagated.  
So by the Fig tree, which had nothing but 
Matt. 21, 19 Mar. 11, 13.  leaves, we are taught, how odious and displeasant to God, the outward show and painted appearance of godliness is, without an inward working faith, producing the fruits of Christian life and honest conversation.  
So also by those unprofitable trees that bring forth no good fruit, but are to be cut down 
Matt. 3, 10. Matt. 7, 19 Luk. 3, 9, Jude ver. 12  with the Axe, and cast into the fire, are meant the wicked and obstinate, that persevere in their malicious blindness and indurate disobedience.  
So also Christ in another place, by a Similitude taken from the Fig tree when his boughs 
Matt. 24, 32  be yet tender, and his leaves newly springing out, whereby men know that Summer is nigh at hand: armeth and warneth all men of the approaching of the latter day.  
And even so likewise the Apostle most divinely discoursing of the natural and of the wild Olive tree, with the root and branches 
Rom. 11, 17  thereof, beateth down all arrogancy and haughty pride of such, as insolently glory in the pretended excellency of their holiness, and prerogative of their estate, despising and contemning others in respect of themselves.  
So also the Prophet Isaiah speaking of Christ and his ministery, and setting him down after a most excellent manner, and in most heavenly terms, to the view and consideration of all men, describeth him not as any honourable or beautiful parsonage, but as an abject and outcast, despised and rejected of men, full of 
Isai. 53, 3.  sorrows, and having experience of infirmities: not regarded, not esteemed and accounted of, nor any ways entertained with any favourable kind of courtesy: but every way judged and deemed as plagued and smitten of God, and humbled. And he resembleth him to a Spring coming 
Isai. 11, 1.  forth of the stem of jesse, and to a young graff or shoot growing out of his root: as it were out of a dry, barren, unfertile and unmanured field; so that to man, it should seem to be of no renown, hope or likelihood ever to be advanced into any high sublimity, or by his coming and doctrine to bring men to salvation. Yea many were so offended at his baseness and humility, that scarcely one among a great number, would give any credit to the prophecies and predictions of the holy Writers concerning him.  
For so long as they looked no further than into his outward poverty and base estate, it was no marvel though very few embraced his doctrine, sith they accounted him scarcely worthy to be looked on, or to be kept company withal.  
It would be to long, to repeat all that the Prophet in that Chapter at large setteth down, concerning the propagation and enlargement of the kingdom of Christ: and therefore I refer the Reader to the words of the text itself, and to the godly expositions of such as have learnedly written upon the same. Wherein (doubtless) every good Christian ought diligently to exercise himself, and zealously to search out the sense and meaning of this Prophet, who most lively & effectually displaieth both the glory and also the humility of Christ: and what benefits each way we receive by and through him.  
The blessed Apostle Paul also calleth us back to the example of Christ, exhorting and animating us, to be Of the same mind 
Phil. 2, 6.  that was in Christ jesus. Who being in the form of God, thought it no robbery to be equal with God: But made himself of no reputation, taking on him the form of a servant, and was made like unto men, and was found in shape as a man. He humbled himself & became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a Name, above every name; that at the name of jesus should every knee bow, both of things in heaven, and of things in earth, and of things under the earth: which is as much to say, as that no power, or strength was so great, but that it should submit itself under 
Matt. 28, 18 john. 17, 2.  his empire and dominion.  
But to come again unto my first purposed argument. The Prophet Isaiah most plentifully and largely every where throughout his prophecy amplifying Christ's kingdom, and advancing his glory, comforteth the afflicted and sorrowful, which think themselves forsaken and destitute of all relief and succour, and encourageth them to lift up their hearts, and to stay themselves in assured hope of God's infinite mercies, undoubted providence, and infallible deliverance.  
For, (by taking a metaphor from a young graff or slip) he showeth that the spiritual kingdom of David shall be restored by Christ, and that all the godly which think themselves forsaken, should have one that should be their deliverer and redeemer out of the thraldom and tyranny of Satan. For There shall come forth (saith he) a Spring, rod, shoot, or set, out of the stock of jesse, & a graff 
Isai. 11, 1.  shall grow out of his root. And the spirit of the Lord shall rest upon him: the spirit of wisdom and understanding: the spirit of counsel and strength: the spirit of knowledge and of the fear of the Lord. Whereby he signifieth Christ, being without measure inestimably furnished with all gifts, and whereof he giveth by measure to those that be his.  
The same Similitude doth he afterward continue and prosecute, eftsoons repeating it, and saying, that in That day the root of 
Vers. 10.  jesse, which seemed in that decayed state of the jews, to be in a manner rotten and like a dry stick; Shall stand and be set up for a sign unto the people, and all nations shall seek unto it: that is, all people and kindreds of the earth shall fix their eyes upon Christ, as on a token or mark, and all nations shall come flocking to him, and do unto him homage.  
But from the Root of trees and plants, (which draineth moisture out of the earth, and diffuseth vital sap and juice proportionably throughout all the branches and boughs) be taken and borrowed in the holy Bible, sundry very proper and apt Similitudes, applied by the Prophets, partly to prosperity, and flourishing seasons: partly to adversity and desperate times, as namely when desolation, death and destruction is threatened and denounced to the graceless and wicked.  
So, the holy Patriarch job, mentioning what wealth, power, dignity and abundance, he had aforetime enjoyed, when the princes and peers of the Country did unto him honour and reverence, saith; My root was spread out by the water side: and the dew lay upon my corn. 
job. 29, 19  By which metaphors, taken from trees conveniently and wholesomely watered, and from fields comfortably moistened with the sweet dew of heaven, he meaneth that all things went prosperously forward with him, and that no loss or hindrance did betide him.  
And as the Root is the foundation, whereon trees are stayed, and whereby they receive their nourishment: so doth God by his prophet Hosea promise unto all those that are penitent and sorrowful for their sins, and lean only unto his mercy and protection, the continuance of all prosperous and happy success; I will be (saith he) as the dew unto 
Hos. 14, 5.  Israel: he shall grow as the Lily, and fasten his roots as the trees of Lebanon. Signifying that their felicity should not be fading and vanishable, but (as strong trees) perdurable and lasting.  
Solomon also describing the vain and transitory hope of the wicked, which shall be disappointed of their desires, and miss their wished welfare, saith, that The desire of 
Pro. 12, 12  the ungodly, is a net of evils: that is to say, they imagine and devise such things as bring destruction and breed their own mischief; But the root of the righteous bringeth forth fruit.  
So doth Wisdom, pronounce and say of herself, that She took root in an honourable 
Eccl. 24, 14.  people, even in the portion of the Lords inheritance: and that she is exalted on high as a Cedar in Libanus, and as a cypress tree upon mount Hermon: that is, she distributeth and disperseth her virtues far and wide, comfortably shadowing and refreshing all her loving children.  
Contrariwise, when God denounceth destruction to the wicked, and protesteth that all their power (be it never so strong and mighty) shall not continue, he pronounceth that their Root shall be plucked up. As in that saying of job; I have seen myself when the 
job. 5, 3.  foolish was deep rooted, and suddenly I cursed his habitation. Whereunto also agreeth that, which he saith in another place; The ungodly 
job. 15, 20.  man sorroweth all the days of his life, and the number of a tyrant's years are unknown. He shall not 
Vers. 29.  be rich, neither shall his substance continue, neither shall his prosperity take deep root upon earth. The flame shall dry up his branches: and he shall go away with the breath of his mouth. All these words and terms do show that all the pomp, glory, insolency and pride of the wicked shall be quite turned upside down, and brought to nothing.  
No less terrible plagues doth the Prophet David denounce against the wicked, who trusting in his worldly wealth and uncertain riches, oppresseth the innocent; God (saith he) shall destroy thee for ever; he shall take 
Psal. 52, 5.  thee and pluck thee out of thy tabernacle, & root thee out of the land of the living. Thereby signifying, that he should utterly be rooted out, & plucked up even by the roots: and there should be left no hope to him of any posterity.  
The same metaphor used Christ, when as he rebuked the Pharisees and Scribes, for transgressing the commandments of God by their own hypocritical traditions, and appeased his disciples, who were offended at him for speaking so plainly and freely unto those high Rabbins: for he saith; Every plant which my heavenly father hath not planted, shall be 
Matt. 15, 13 john. 15, 2.  rooted up. Signifying, that all doctrine, religion and institution of life, that is not warranted and stayed upon the sure and sound foundation of Christ, but savoureth more of fantastical superstition, than of sincere and true 
1. Cor. 3, 11.  holiness, shall be destroyed and plucked up. All such things as are attempted and undertaken either for ostentation or lucre, by the addle devise of man's foolish brain, without the warrant of God's holy word, and authority of the sacred Scriptures, never attain to any good effect, but are scattered and come to nought.  
Of the Plant itself, and of the young sprigs, buds or slips may the like be said. For, from thence are there Similitudes borrowed & taken, appliable either to the good or evil part. So (saith Isaiah;) The house of Israel is 
Isai. 5, 7.  the vineyard of the Lord, and the men of judah are his pleasant plant. Again, in the same Chapter it is used in the worse part; As the flame of 
Vers. 24.  fire devoureth the stubble, and as the chaff is consumed of the flame; even so the root of the wicked shall be as corruption, and their bud shall rise up like dust. That is, the wicked shall be destroyed, and never grow to any bigness.  
Again, where the same Prophet comforteth the people, and assureth them that the grace of their Redeemer shall not fail them, he saith; In that day shall the bud of the 
Isai. 4, 2.  Lord be beautiful and glorious, and the fruit of the earth shall be excellent. Whereby he showeth, that great honour, glory and dignity shall befall to them that continue steadfast in faith and hope, through the mercy and favour of Christ to obtain salvation.  
To this purpose also tendeth that surpassing joy, which the godly inwardly in spirit enjoyeth, and for the which he so exceedingly rejoiceth, that he is adorned and enriched with so many and so great blessings. For he ascribeth all and every the good gifts, wherewith he is endued, unto Almighty God, with humble and hearty giving of thanks for the same. I will greatly rejoice in the Lord (saith he) 
isaiah. 61, 10.  and my soul shall be joyful in my God. For he hath clothed me with the garments of salvation, and covered me with the rob of righteousness: he hath decked me like a Bridegroom, and as a Bride attireth herself with her jewels. For as the earth bringeth forth her bud, and as the garden shooteth forth his seed: so will the Lord God cause righteousness and praise to flourish forth before all the heathen. In which words he showeth, how he is graciously adorned with all kinds of virtues, and that through the free mercy and benefit of God; to whom for the same is due all praise and glory.  
For as the earth being fertile and fruitful, and beautified with the gallant verdure of 
jere. 33, 11.  fresh flowers and green herbs, is an argument of the bountiful goodness of God towards us: even so, righteousness, peace, tranquillity, and other virtues wherewith the mind and soul of man is garnished, declare the exceeding great goodness and love of God toward mankind: so that these most gracious gifts of God, worthily aught to provoke and stir us up to all praise and thankfulness.  
The Vine branches, which spread themselves abroad, and give comfortable shadow against the heat of the Sun, signify in the Scriptures felicity, honour, dignity, magnificence, worship and renown.  
So doth the princely Prophet David by an elegant Allegory of the Vine and her branches, reckon up the prosperous estate of the Hebrews, which was afterward sauced with sour 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 jews: thou hast cast out the heathen, and planted it: that is, thou bestowedst great diligence in trimming, manuring and dressing it: She stretched out her branches unto the sea, and her boughs unto the river: that is, she enlarged the bounds and limits of her dominion. Why hast thou then broken down her hedge? So that all they which go by, pluck off her grapes. That is, do despoil, ransack, tear asunder, and dismember the royal power of the jewish nation, and that because they want thy defence and protection. The very same argument handleth Isaiah, in a Similitude taken from the Vineyard, and the 
isaiah, 5, 7.  buds or branches of the Vine.  
There is in Ezechiel a notable place shadowed under an enigmatical Parable of a great ravenous Egle, (by the which, the Lord meaneth the king of Babylon, who greedily gaped 
Ezec. 17, 3.  ●or the kingdom of Israel) and of a flourishing Vine with great and wide spreading branches. Whereof the whole drift is, to show, that there is in this world nothing steady, permanent, durable, or of continuance: and that there is no trust to be reposed in any mortal creature, or worldly Potentate: for that the leagues, amities, and pacts of Kings and Princes, and all their societies, confederacies, and flourishing principalities be liable to ruin, and subject to mutability.  
For, God at his pleasure, somewhile subverteth and overturneth them: even as a Vine is pruned and lopped, when it is too rank of leaves, branches and boughs: and many times extolleth, dignifieth and advanceth those things, that in sight seem to be abject, base and contemptible: as in the end of that Chapter he plainly affirmeth, in these words; And all the trees of the field shall know: that is, all the proud, stately and pompous 
Vers. 24.  Kings shall well understand, that I the Lord have brought down the high tree, and exalted the low tree: that I have dried up the green tree, and made the dry tree to flourish. I the Lord have spoken it, and have done it. Hereby signifying, that the Lord exalteth the humble and contemptible, and bringeth down the proud and arrogant.  
The self same thing did the blessed Virgin also acknowledge, leaving it in memory in that her most godly and heavenly Hymn to all posterities; that God extendeth his mercy 
Luke. 1. 50.  unto all them that fear him, but scattereth the proud and arrogant in their own wicked imaginations: that he filleth the hungry with good things, and suffereth the rich to continue hungry.  
A little after, the same Ezechiel prosecuting still the same argument, thundereth out a prophecy against the proud, perjured, and cruel princes, jehoas, jehoiakim, and Zedechiah. For he doth depaint them in their right colours, and lively set them down according to their peevish dispositions, so that in them was verified the old proverb, Mali corui, 
Ezec. 19, 2.  malum ouum. Wherefore lay thy mother that Liones, among the Lions? she nourished her young ones among the Lion's whelps. One of her whelps she brought up, and it became a Lion: it learned to catch the pray, and to devour men. The heathen heard of him, and caught him in their nets. The Mother seeing herself disappointed of her hope and expectation, took another of her whelps, to wit, jehoiakim, and made him a Lion, that is, a tyrant; Who went among the Lions and became a fierce Lion, and learned to catch the pray, and to devour men: and to make widows, and destroy cities; who at last was caught and brought in chains to the king of Babylon.  
And the more to exaggerate the heinousness of this thing, and to amplify the cruelty of the king, which he had sucked (as it were) from his mother's breast, he goeth to the very groundwork of the matter, using a Physical metaphor, thus; Thy mother is like a vine in thy blood. Which metaphor and the other that immediately follow, no man can rightly expound that is not skilled in Physic, and the works of nature. For he there alludeth to the natural manner of a child being yet within the mother's womb: which is nourished with a menstruous blood. His meaning therefore is, that his mother (from whom he sucked cruelty) was exceeding fruitful and abounding with blood, as a plentiful vine, planted by the water side: whereby it came to pass that by reason of his rank nourishment wherewith he was franked and glutted, he became to have great strength and robusteous might. As that which followeth doth witness; She brought forth fruit and branches by the abundant waters: that is, through the abundance of nourishing humours in her womb; And she had strong rods for the Sceptres of them that bare rule: thereby meaning his regal dignity, princely pre-eminence, and courtly pomp; And her stature was exalted on high among the branches, and she appeared in her height with the multitude of her branches: meaning his power and majesty, which should 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 upon him, and that he victoriously enlarged the limits of his kingdom and jurisdiction.  
But when; As he being thus advanced to honour, began to forsake the Lord his God, he (although 
2. Kings. 23, 32, 33, 34. and 24, 19 jere. 52, 2.  he were as a goodly and broad spread Vine) yet was he plucked up, and his rods withered, and itself transplanted in a dry, thirsty, and desert place; to wit, into miserable thraldom, and servile banishment, into the which he was carried away captive, and entirely deprived of all his estate and Royalty, which is showed in these next words; He hath no more any strong rod to be as a sceptre to rule: that is, he shall be lest utterly without any majesty, honour, magnificence, dignity, or authority to protect or countenance him from contempt.  
Thus far of the root and of the branches of the Vine, from whence our Saviour taketh Similitudes: resembling the godly (which are graffed into him by faith, and do bring forth the fruits of good works) unto fruitful branches: And the wicked, (void of faith and charity) he compareth unto dry, withered, and unprofitable slips, which are accordingly to be cast into the fire. Whereof we spoke afore, in the Chapter of the Vine, wherein was explained that place of S. john the 
joh. 15, 2.  Evangelist.  
The Boughs also, which (like arms) proceed and spread out from the trunk or body of the trees, are (by the like metaphor, as branches be) used in the Scriptures.  
And under this word is signified might, strength, firmity, safety, health, beauty, honour and ornament of the whole race or family, together with the propagation of posterity, and continuance of the stock and kindred in one line and pedigree.  
So doth the Wiseman use it, whereby he promiseth felicity and prosperous years to him that ensueth and embraceth Wisdom; The fear of the Lord (saith he) is the root of 
Eccle. 1, 24.  Wisdom, and her branches are long life: that is, the date of his days shall be prolonged, and his life shall be lengthened.  
The Apostle useth also a notable metaphorical speech, taken from the boughs broken off from the natural Olive tree, and others graffed into their place: whereby by a most strong argument, he proveth and showeth, that the jews are not so entirely cut away, and broken off, that no manner of hope is left for their recovery; but rather, that they shall again be graffed in, if they abide 
Rom. 11, 23  not still in unbelief. For if the first fruits be holy, so is the whole lump: and if the root be holy, so are the boughs and branches. If Abraham 
Vers. 16.  the father of believers believed God, and it was 
Gal. 3, 6. Rom. 4, 11. jam. 2, 23.  imputed to him for righteousness: why should not his successors and posterity express their father's faith, and imitate him in his godly example?  
But as fair spreading boughs do sometime signify felicity and prosperous successet so sometimes again in the Scriptures they are applied to the contrary; that is to say, to adversity: and do signify calamity, misery and trouble that shall light upon the wicked. And in this sense doth holy job use them, saying; The wicked man is all the days of his life, 
job. 15, 20. 29, 30.  as one traveling of child: but he shall neither be rich, neither shall his substance continue: neither shall the prosperity thereof be prolonged upon earth. The flame shall dry up his boughs, and devour his branches: that is to say, all things shall go backward with him, and turn to his confusion. And although the wicked seem for a while to flourish, and lustily to spread out their branches, yet shall sudden destruction in the end overtake them, and all their jollity in a moment be turned topsy-turvy.  
The same (as the Wiseman pronounceth) shall befall to the froward and perverse generation of the wicked, saying; Bastard plants 
Wisd. 5, 3.  shall take no deep root, 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 up, and pulled out of their places. Their unperfect branches shall be broken, because they have not strength and firmity, neither are come to any just growth: and their fruit shall be unprofitable, & sour to eat, yea meet for nothing. Meaning (as by the course of the text may plainly be perceived) that neither such fathers, nor yet such children and posterity commonly bring any benefit or commodity to the Commonwealth: but as he immediately afterward saith; Children borne of the wicked bed, are witnesses 
Vers. 6.  of the wickedness against their parents.  
In the 23. Chapter of Ecclesiasticus is the same Argument handled, wherein be reckoned up sundry sins proceeding of Adultery, and the shameful crime of her, that playing the Whore, getteth her children by another 
Eccl. 23, 22.  man than her own husband. Which crime he so earnestly and vehemently there displaieth, that first he showeth, how she is justly to be smutted with open infamy, that she shall be brought out into the congregation, to be a gazing stock to the world, and that examination shall be made of her children: which shall not succeed in the inheritance of their supposed father, but live in contempt, without any honour or estimation: and finally, that they shall not take root, nor their branches bring forth any fruit.  
A like saying hath he also in another place; The children of the ungodly shall not obtain many 
Eccl. 40, 15.  branches, and the unclean roots as upon the high rocks shall be rooted out. Meaning (as Christ said 
Matt. 13, 5. Mark. 4, 5. Luc. 8, 6.  of the seed, which fell in hard and stony ground) that the issue begotten in uncleanness, cannot take root, nor arise to any hope of posterity, but that assoon as any of the stock and progeny beginneth to sprout and come up, it anon again withereth away, and is brought to nothing.  
Much like to this, is that saying of Isaiah: Afore the harvest when the flower is finished, and the fruit is riping in the flower, the Lord shall cut down the branches with hooks, and shall take away and cut off the boughs. By which Metaphor he showeth, that all things go prosperously forward for a while, with the wicked; their corn ripeth, and their harvest draweth on, their fruits prosper, and are timely: but even when all things seem to be at their full ripeness, and they themselves hoping even now to enjoy their fruits; both corn and grain, crop and fruit, bough and branch are sweeped away, and the great show of former benefit, with a trice defeated and frustrated.  
The Flower, is the joy, beauty, and delight 
Flower.  of the trees, in the Spring time of the year, feeding the beholder's eye with pleasure, and refreshing his nose with comfortable sent & smell. Now Plants and Herbs, do blossom & flower, some at one time, and some at another: for some there be that burgeine and shoot out in the Spring, some in Summer, some in Autumn, and some (in temperate climates and mild air, where the biting frost nippeth not) in Winter.  
And under the name of Flower, there is meant, as well in the Scriptures as in other writers, every such thing as is in his excellent prime, and gallant bravery. So is the lusty time of youth and adolescency, termed by the name of the flower of age. For than is the body in his perfectest comeliness, beauty and proportion. In the same sense are used also, leaves, green grass, ●aie, stubble, and other things of small continuance, which quickly and suddenly pass and fade away.  
So doth the Apostle Paul resemble and compare doctrine that is corrupt, unsound, dangerous, counterfeit, superstitious, and hypocrital, unto Timber, Hay, and Stubble. 
1. Cor. 3, 12  For, whosoever are without the sound and sincere truth, comprised & warranted in the volumes of the sacred and Canonical Scriptures, mouldre and vanish away as smoke, and cannot abide the trial when the storms of temptation begin to blow, even as dry sticks and rotten wood cannot abide the force of the burning flame, but are straightways consumed.  
But most commonly the pleasant gallantise and amorous beauty of the Flower, in the Scriptures is usually applied to such things as be frail, transitory, fading, ruinous and momentany. As in job. Man that is borne of a woman is of short continuance, and full of trouble. He shooteth forth as a flower, and vanisheth away as a shadow. Wherewith agreeth that which the Prophet David writeth; The days of man 
Psa. 103, 15  are as grass: as a flower of the field, so flourisheth he. By which words he meaneth such a thing as quickly perisheth and passeth away, albeit for the time it seem to the eye, gallant, beautiful and amiable.  
And to the intent, every man should on the one side, have daily before the eyes of his mind his frail estate & brittle condition: & on the other side, the power, efficacy & eternity of the word of God, Isaiah is commanded with a loud voice to proclaim and cry out, that All flesh is grass, and all the grace thereof as the flower of the field. The grass withereth 
Isai. 40, 7. Eccl. 14, 17.  the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass is withered, & the flower is faded: But the word of our God endureth for ever. notifying thereby that all pomp, glory, dignity, magnificence, or whatsoever else in man is admirable and highly set by, whether they by gifts inward of the mind, or outward of the body, at the breath of God fade and vanish away.  
Let every man therefore stand upon his guard, and take heed that he repose not any confidence in these brittle, transitory, and momentany gifts, or in these vain goods of the world, but that he stay himself upon the sure and infallible word of God, which is only permanent, wholesome, solid and comfortable.  
To the consideration of these eternal and aye during riches, the two blessed Apostles 
1. Pet. 1, 4. jam. 1, 21.  of our Lord, Peter and james do earnestly exhort us: that we should leave seeking after the vain vanities of this wicked world: and study to attain the eternal and everlasting joys of heaven, whereunto Christ in his blessed word inviteth us.  
There be many more the like metaphors and Similitudes taken from leaves and flowers, which to the conscience and mind of each zealous Christian, depainteth and setteth forth the transitory trash and fickle hold that by daily experience is known to rest in these worldly things, wherewith men are usually puffed up into such insolent pride and arrogancy.  
And thus doth the Prophet Isaiah compare the pride and loftiness of Ephraim (and under them, all others, infected with the like vices) unto fading flowers, & falling leaves. For thus threateneth he destruction unto them; Woe be unto the crown of pride, even to the 
Isai. 28, 1.  Drunken people of Ephraim, whose great pomp is as a flower that falleth away. The crown of the pride of the drunken Ephraemites, shall be trodden under foot. For his glorious beauty shall be a fading flower, and as the hasty fruit afore Summer. For as rath ripe fruits and Apples are not long lasting, nor of any great continuance: so likewise shall not their felicity continue in any long prosperity.  
Nahum the Prophet likewise by the same Similitude showeth that there is nothing in the world so brave, gallant, beautiful, 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 pomp and glory of huffing Roisters be with a trice dispatched, dispersed, defeated, and annihilated: which in these words he setteth down 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 decayed, and all the bravery brought to nothing.  
After flowers, are the Fruits and Seeds 
Seed.  next to be spoken of: whereof, for that there be thence Similitudes usually fetched and borrowed, we must note this by the way: That Seed (as also the Fruit) in the Scriptures is taken for the tribe, kindred, stock, pedigree and offspring, from whence a man is issued and descended: the which God in his word promiseth to bless with all welfare and prosperity, in those that follow his laws and observe his commandments. As the Prophet David in one of his Psalms witnesseth, saying; I have been young, and now am old: 
Psal. 37, 25.  and yet saw I never the righteous forsaken, nor his seed begging their bread. His seed shall be blessed: and the righteous shall inherit the land: as for the seed of the ungodly, it shall perish, and be rooted out.  
So, Eliphaz one of job his friends that came to reason with him, and to comfort him, commendeth the chastisement of the Lord, proving the same to be very beneficial and profitable for man; for that thereby he is taught and schooled to submit himself under his mighty hand, and thankfully to receive his fatherly correction: being certainly persuaded that the same is sent unto him for his amendment, to try his constancy and patience; and thereby therefore doth man receive singular blessing and commodity. Thou shalt see (saith he) that thy seed shall be great, & thy posterity as the grass of the earth. 
job. 5, 25.  Thou shalt go to thy grave in a full age, as a rick of corn cometh in due season into the barn: that is, thou shalt (as a man of noble calling and high parentage) be honourably buried, with a great assembly of Nobles, solemnizing thy funerals.  
Again, for that both herbs and trees do bear and bring forth seed, which afterward produceth the like plant according to his kind, and so from one to another infinitely: therefore the holy Prophets do also use it, for the garnishing and illustrating of their Arguments and Sermons.  
Seed therefore signifieth success, increase, plenty, foison and abundance. As in the Prophet Isaiah we may evidently see, where the Lord promiseth to all them that trust in him, and embrace his laws, all felicity, success and abundance. The Lord (saith he) shall give 
Isai. 30, 23.  rain to thy Seed, when thou shalt sow the ground, and bread of the increase of the earth, which shall be fat and very plenteous. In that day also shall thy cattle be fed in large pastures. The Oxen also and the young Asses that till the ground, shall eat clean provender, which is winnowed with the shovel and the fan. Signifying that his worldly wealth and temporal goods should be marvelously increased, and all things should prosper according to his heart's desire.  
The same reason is for the Fruit: for in 
Fruit.  the Bible, the Fruits of herbs and trees do betoken and signify plenty, abundance, fertility, blessedness, prosperity, works good and evil, scarcity, dearth, penury, justice, integrity, wickedness, impiety, looseness, dishonesty, and lewd manners, which are also signified under the name of Corn or Graine. So, the Prophet Hosea, exhorting men going astray, and forgetting themselves, to virtue, integrity of life, and righteous dealing, saith thus; Sow to yourselves in righteousness and reap 
Hos. 10, 12.  after the measure of mercy: Break up your fallow ground, for it is time to seek the Lord. In which words he counseleth and adviseth them to forsake their wonted manner of life, and to live in such sort as may be acceptable and pleasant to God. For hitherto (saith he) you have ploughed wickedness, you have reaped iniquity, you have eaten the fruit of lies. By the which metaphor he showeth how, that they practised nothing else than fraud, quarrels, wrangling, subtlety, falsehood, deceit, and how to entrap, cirumvent, undermine, deceive, and oppress the innocent. Now here therefore he admonisheth them to leave their filthy practises, and to pluck up by the roots all the wicked weeds and noisome tars out of their hearts; and in am thereof to sow in the furrows of a pure conscience, honest and Christian dealing, mildness, lenity, courtesy, righteousness, and true neighbourhood.  
The self same thing doth the Lord likewise by his Prophet jeremy, earnestly command 
jerem. 4, 4.  and strictly enjoin, saying; Break up your fallow ground, and sow not among the thorns: that is, see that your hearts be manured and garnished with the godly seeds of integrity, righteousness, innocency and goodness, having the thorns and briars of wickedness quite plucked up by the roots.  
And this is further manifestly witnessed by the Prophet Isaiah, where as the Lord by a most notable kind of consolation, assureth the mind and conscience of the godly, that he shall not miss to obtain salvation. For thus proclaimeth he safeguard and health unto 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 eat the fruit of their works and studies. Assuring him thereby of assistance, and willing him to be of good comfort and cheer: because in the extremity of famine or war, (when others shall be surprised in calamities and afflictions) he shall quietly and safely enjoy the things which he hath received from the Lord God, by the work and travel of his own hands. But woe be unto the wicked (saith he) for it shall be evil with him: and the reward of his own hands shall be given unto him.  
But Fruit is also sometimes taken in the Scriptures for children, issue and posterity: which the princely Prophet David, testifieth to be an especial blessing of God, as by his words it plainly appeareth; Behold (saith he) children and the fruit of the womb, are an heritage 
Psal. 127, 3.  and gift that cometh of the Lord.  
Again, where God, under the name of David, pronounceth that the kingdom of Christ shall be everlasting. The Lord (saith he) hath sworn in truth unto David, and he will not 
Psa. 132, 11.  shrink from it, saying, of the fruit of thy body will I set upon thy throne. There will I make the horn of David to flourish: For I have ordained a light for mine anointed. As for his enemies, I will clothe them with shame; but on him shall his crown flourish.  
In which words he marvelously advanceth the honour, strength, and majesty of his empire, which should far and wide be extended. And under the type and person of David he signifieth how the kingdom of Christ our Saviour (which is spiritual) & his church (which is the congregation of the faithful,) shall never be quite overthrown and oppressed, nor with any length of years or iniquity of time abolished: although the enemies thereof never so fiercely rage's against it, and bloody persecutors (maligning & deadly hating the light of the Gospel, and the doctrine of salvation, seek all means in the world to deface and quench it. And to this effect is that sweet and comfortable saying of our Saviour Christ himself, touching a firm and unmovable faith, and unexpugnable profession of his name, promising, that The gates of hell shall not prevail against 
Mat. 16, 18.  it.  
For, whosoever is surely ankored upon this sound and unmovable foundation, standeth fast and needeth not to fear any harm to betide him: but is sure to be protected and guarded from all manner of mischief whatsoever.  
And this thing Christ also in another place witnesseth, by bringing in a Similitude of a Wiseman, that builded his house not upon the 
Matt. 7, 24.  sand, but on a sure rock; so that although the rain fall, the floods come, and the winds blow, and beat upon that house, yet falleth it not, because it is surely grounded upon a Rock. By which Similitude he signifieth, that such as have a ●ounde and lively faith, and testify the same in their lives and conversation, have their consciences invincibly armed against all storms and tempests, that daily and hourly assail each true Christian.  
This assurance and safety, which all they do enjoy that constantly repose themselves upon the mercies of God by faith, and wholly refer themselves unto his divine will and protection, is notably also described and set out by the Prophet David in his 91. Psalm. 
Psal. 91.  Wherein he pronounceth safety and protection from all perils and mishaps that may any ways betid him, namely, from the noisome pestilence and plague, and from any other danger whatsoever, as well privy as apert, by night as by day.  
All which cometh to pass, for that he resteth under the defence of the most High, and dwelleth under the shadow of the Almighty, and being covered under his wings, and protected under his feathers, it is unpossible that he should in any wise miscarry.  
Thomas Newtonus, Cestreshyrius.   
FINIS.  

The Table.  

A  
Aarons' rod, 244  
Abrecocks, 215  
Agalochum, vide Lignum Aloes.  
Almond tree, 233  
Aloe, 122. 193  
All hope in the Lord alone, 40  
Ambregrice, 122  
ammoniac, 122  
Angerona, 226  
Anise, 169. 204  
Antiochus, 176. 180  
Apples, 214   

B  
BAal Paeor, the same that Priâpus, 113. 163  
Babylon, 137  
Bacchus feast, 176  
Balm, 123. 127  
Baptism, 28  
Barley, 74  
Bastards, 275  
Beech, 218. 248  
Benzewin, 122  
Berberies, 71  
Bough, 274  
Box tree, 197. 204  
Borith, 56. 59 60. 62  
Branch, 269. 275  
Broom, 130  
Bubble of water, 161  
Bud, 259. 267  
Burr, 228   

C  
Camphor, 193  
Capers, 237. 240  
Cassia, 122  
Cedar tree, 127. 222. 250  
Cherries, 179. 216  
Chaff, 156. 26●  
Cockle, 226  
Coloquintida, 47  
Condisi, vide Borith.  
Corn, 283  
Crimson, 62. 64  
Crocomagma, 194  
Crowtoes, vide Hyacynth.  
Cucumber, 161  
Cummine, 74. 169  
cinnamon, 193  
Cypress tree, 127. 190. 222  
Cyrus' king of Persia, 80  
citron, 179. 189. 215   

D  
DIamoron, 179  
Damsons, 179. 216  
Daniel the Prophet, 83  
darnel, vide Cockle.  
Date tree, vide Palm tree.   

E  
EGlantine, 221  
Elephants, 180  
Elm tree, 197. ●18   

F  
FEnell, 204  
Fig tree, 111. 112. 259  
Fir tree, 205. 250  
Fitch's, 75  
Flax, 154  
Flower, 278  
Frankincense, 122. 193  
Fruit, 283  
Fruits of the spirit, 55  
Fuller's weed, 56. 60. 62  
Furze 67   

G  
GAll, 103. 105  
Garlic, 162  
Gilead, a Sanctuary, 136  
Gith, 72. 73. 227  
Githago 227  
Gourd, 164▪ 175▪ 177  
graff, ●61  
Graine to die silk with all, etc. 62. 67  
Grass, 178  
G●iacum vide Hebenus.   

H  
HArpocrates, 226  
Hasting fruit, 216  
Hay, 278  
Heath, 130  
Hebenus, 120  
Hortensius his delight in the Plane tree, 249  
Hyacinth an herb, 88 90. A precious stone, 90. 93  
Hyssop, 146. 230   

I  
Idolatry resembled to whoredom, 66. 93  
juniper, 164  
ivy, 174  
ivory, 121   

K  
KIngs, studious of Physic, 1  
Kingdom of Christ, 262   

L  
LArch tree, 205  
Leeks, 162  
lentisk tree, 83. 85  
lettuce, 27. 177  
Lignum Aloes, 123  
Lignum Indicum, 206  
Lily, 173. 2●3. 264  
Lemons, 179  
linden tree, 248  
Lycurgus law for secrecy, 225   

M  
MAndrake, 10. much paltry used therewith, ibid. his nature, 13. the time when it is gathered, 16  
Manna, 23. 25. 26  
Maple, 218  
Mastic, 83. 85  
Maidenhair, 148  
Malt, 48. 74  
Meal, 48  
Medlars, 215  
Melanthion, vide Gith.  
Millet, 75  
Mint, 169  
mistletoe, 87  
Mulberry tree, 178  
Musk, 122  
muhrooms, 15  
Mustardseed, 171. 182  
Myrtle wine, 194  
Myrtle tree, 194. 199. 22●  
Myrrh, 121. 19●  
mithridate, 2   

N  
NEbuchadnezzar, 25●  
Nettles, 166. 197  
Nigella vide Gith.  
Nitre, 58  
Nut, 211   

O  
Oak, 217  
Olive, 34. 82. 260. 274  
Olive berries, 37  
Olive, the ensign of peace, 34  
Oil, 34. 35. 36. 134  
Onions, 162  
Oppressors whereunto compared, 67. 69. 70  
Oranges, 179. 189. 215   

P  
PAliurus, 67  
Palma Christi, 247  
Palm, 232  
Palm tree, the ensign of victory, 34. 115. 116  
Paper rush, 96  
paschal lamb eaten with sour herbs, 30  
passover, 30  
Peaches, 179. 215. 233  
Pears, 215  
Pepons, 177  
Pine Apple, 202  
Pine tree, 201  
Plane tree, 247. 250  
Plant, 267  
Plums, 216  
Pomegranates, 179. 186. 215  
Potion consolidative, 37  
Prime tree, 83. 85. 87  
Prophets, most skilful Herbarists, 6  
Pseudomyrtus, 201  
Purple, 62. 63. 89  
Purslane, 177   

Q  
Quinces, 215   

R  
REbellion punished, 244  
Reed, 149  
Rhamnus or Christ's thorn, 43  
Rhodopharmacum, 220  
Rock, 286  
Root, 263. 274  
Rose, 220  
Rosen, 132  
Rosemary, 230  
Rue, 169  
Rushes, 94. 98   

S  
SAcraments why ordained, 28  
Saffron, 192  
Saliunca, 53  
Sedge, 94. 98  
Seed, 282  
Shittim wood, 190  
Shrub, 259  
Slips, 259  
Solomon a most skilful Herbarist, 3  
Summer fruit, 216  
Soap wort, 56. 60. 62  
Soap, 60. 61  
Spikenard, 193  
Spondyles of the back, 241  
Stacte, 122  
Straw, 156  
Struthion, vide Borith,  
Stubble, 155. 199. ●78  
Sucket, 190  
Superstition odious, 59  
Supper of the Lord, 28  
Sycomore, 181   

T  
Tale carriers, 224  
Tamariske, 130  
Terebinth tree, 124  
Thistles, 106  
Thorn, 43. 67. 69. 106. 108. 197  
Timber, 278  
Tow, 157  
Trichomanes, 148  
Turpentine, 124  
Twig, 259   

V  
Vine, 108. 138. 213. 271   

W  
WAlnut, 212. 246  
Wardens, 215  
Wedlock, 225  
Wheat, 75  
Wild fig tree, 181  
Wild myrt, 200  
Wild vine, 166  
Willow, 49. why the jews hanged their haps thereon, 50. 51. 52  
Wicked, overtaken in the midst of their pride, 38. 45. 97.  
Wine, 35. 134  
Winter fruit, 215  
Works of the flesh, 55  
Wormwood, 100 101. 102. 103. 105   

X  
Xerxes, delighted in the Plane tree, 249   

Z  
ZAchaeus, 182  
civet, 122   
FINIS.