30. You will readily discover how widely they are mistaken, who accept the Sycamore mention"d in several parts of Scripture for the Sycamore, or Tree of that denomination, with us: which is properly but one kind or difference of _Acer_, and bears no Fruit with any resemblance unto a Figg.
But you will rather, thereby, apprehend the true and genuine Sycamore, or _Sycaminus_, which is a stranger in our parts. A Tree (according to the description of _Theophrastus_, _Dioscorides_ and _Galen_) resembling a Mulberry Tree in the Leaf, but in the Fruit a Figg; which it produceth not in the Twiggs but in the Trunck or greater Branches, answerable to the Sycamore of _aegypt_, the aegyptian Figg or Giamez of the Arabians, described by _Prosper Alpinus_, with a Leaf somewhat broader than a Mulberry, and in its Fruit like a Figg. Insomuch that some have fancied it to have had its first production from a Figg Tree grafted on a Mulberry.
It is a Tree common in _Judaea_, whereof they made frequent use in Buildings; and so understood, it explaineth that expression in _Isaiah_:[203] _Sycamori excisi sunt, Cedros subst.i.tuemus. The Bricks are fallen down, we will build with hewen Stones: The Sycamores are cut down, but we will change them into Cedars._
[203] Isa. 9. 10
It is a broad spreading Tree, not onely fit for Walks, Groves and Shade, but also affording profit. And therefore it is said that King _David_[204] appointed _Baalhanan_ to be over his Olive Trees and Sycamores, which were in great plenty; and it is accordingly delivered,[205] that _Solomon made Cedars to be as the Sycamore Trees that are in the Vale for abundance_. That is, he planted many, though they did not come to perfection in his days.
[204] 1 Chron. 27. 28.
[205] 1 King. 10. 27.
And as it grew plentifully about the Plains, so was the Fruit good for Food; and, as _Bellonius_ and late accounts deliver, very refreshing unto Travellers in those hot and drie Countries: whereby the expression of _Amos_[206] becomes more intelligible, when he said he was _an Herdsman, and a gatherer of Sycamore Fruit_. And the expression of _David_[207] also becomes more Emphatical; _He destroyed their Vines with Hail, and their Sycamore Trees with Frost_. That is, their _Sicmoth_ in the Original, a word in the sound not far from the Sycamore.
[206] Amos 7. 14.
[207] Psal. 78 47.
Thus when it is said,[208] _If ye had Faith as a grain of Mustard-seed, ye might say unto this Sycamine Tree, Be thou plucked up by the roots, and be thou placed in the Sea, and it should obey you_: it might be more significantly spoken of this Sycamore; this being described to be _Arbor vasta_, a large and well rooted Tree, whose removal was more difficult than many others. And so the instance in that Text, is very properly made in the Sycamore Tree, one of the largest and less removable Trees among them. A Tree so lasting and well rooted, that the Sycamore which _Zacheus_ ascended, is still shewn in _Judaea_ unto Travellers; as also the hollow Sycamore at _Maturaea_ in _aegypt_, where the blessed Virgin is said to have remained: which though it relisheth of the Legend, yet it plainly declareth what opinion they had of the lasting condition of that Tree, to countenance the Tradition; for which they might not be without some experience, since the learned describer of the _Pyramides_[209]
observeth, that the old aegyptians made Coffins of this Wood, which he found yet fresh and undecayed among divers of their Mummies.
[208] Luk. 17. 6.
[209] D. Greaves.
And thus, also, when _Zacheus_ climbed up into a Sycamore above any other Tree, this being a large and fair one, it cannot be denied that he made choice of a proper and advantageous Tree to look down upon our Saviour.
[Sidenote: _Increase of Seed 100. fold in_ Matt. 13. 23.]
31. Whether the expression of our Saviour in the Parable of the Sower, and the increase of the Seed _unto thirty, sixty and a hundred fold_, had any reference unto the ages of Believers, and measures of their Faith, as Children, Young and Old Persons, as to beginners, well advanced and strongly confirmed Christians, as learned men have hinted; or whether in this progressional a.s.sent there were any latent Mysteries, as the mystical Interpreters of Numbers may apprehend, I pretend not to determine.
But, how this multiplication may well be conceived, and in what way apprehended, and that this centesimal increase is not naturally strange, you that are no stranger in Agriculture, old and new, are not like to make great doubt.
That every Grain should produce an Ear affording an hundred Grains, is not like to be their conjecture who behold the growth of Corn in our Fields, wherein a common Grain doth produce far less in number. For barley consisting but of two _Versus_ or Rows, seldom exceedeth twenty Grains, that is, ten upon each St?????, or Row; Rye, of a square figure, is very fruitfull at forty: Wheat, besides the _Frit_ and _Uruncus_, or imperfect Grains of the small Husks at the top and bottom of the Ear, is fruitfull at ten treble _Glumae_ or Husks in a Row, each containing but three Grains in breadth, if the middle Grain arriveth at all to perfection; and so maketh up threescore Grains in both sides.
Yet even this centesimal fructification may be admitted in some sorts of _Cerealia_, and Grains from one Ear: if we take in the _Tritic.u.m centigranum_, or _fertilissimum Plinii_, Indian Wheat, and _Panic.u.m_; which, in every Ear, containeth hundreds of Grains.
But this increase may easily be conceived of Grains in their total multiplication, in good and fertile ground, since, if every Grain of Wheat produceth but three Ears, the increase will arise above that number. Nor are we without examples of some grounds which have produced many more Ears, and above this centesimal increase: As _Pliny_ hath left recorded of the _Byzacian_ Field in _Africa_. _Misit ex eo loco Procurator ex uno quadraginta minus germina. Misit et Neroni pariter tercentum quadraginta stipulos, ex uno grano. c.u.m centessimos quidem Leontini Siciliae campi fundunt, aliique, et tota Btica, et imprimis aegyptus._ And even in our own Country, from one Grain of Wheat sowed in a Garden, I have numbred many more than an hundred.
And though many Grains are commonly lost which come not to sprouting or earing, yet the same is also verified in measure; as that one Bushel should produce a hundred, as is exemplified by the Corn in _Gerar_;[210]
_Then Isaac sowed in that Land, and received in that year an hundred fold_. That is, as the Chaldee explaineth it, _a hundred for one_, when he measured it. And this _Pliny_ seems to intend, when he saith of the fertile Byzacian Territory before mentioned, _Ex uno centeni quinquaginta modii redduntur_. And may be favourably apprehended of the fertility of some grounds in _Poland_; wherein, after the account of _Gaguinus_, from Rye sowed in _August_, come thirty or forty Ears, and a Man on Horseback can scarce look over it. In the Sabbatical Crop of _Judaea_, there must be admitted a large increase, and probably not short of this centesimal multiplication: For it supplied part of the sixth year, the whole seventh, and eighth untill the Harvest of that year.
[210] Gen. 26. 12.
The _seven years of plenty in aegypt_ must be of high increase; when, by storing up but the fifth part, they supplied the whole Land, and many of their neighbours after: for it is said,[211] the Famine was in all the Land about them. And therefore though the causes of the Dearth in _aegypt_ be made out from the defect of the overflow of _Nilus_, according to the Dream of _Pharaoh_; yet was that no cause of the scarcity of the Land of _Canaan_, which may rather be ascribed to the want of the former and latter rains, for some succeeding years, if their Famine held time and duration with that of _aegypt_; as may be probably gather"d from that expression of _Joseph_,[212] _Come down unto me [into aegypt] and tarry not, and there will I nourish you: (for yet there are five years of Famine) lest thou and thy Household, and all that thou hast come to poverty_.
[211] Gen. 41. 56.
[212] Gen. 45. 9, 11.
How they preserved their Corn so long in _aegypt_ may seem hard unto Northern and moist Climates, except we consider the many ways of preservation practised by antiquity, and also take in that handsome account of _Pliny_; What Corn soever is laid up in the Ear, it taketh no harm keep it as long as you will; although the best and most a.s.sured way to keep Corn is in Caves and Vaults under ground, according to the practice of _Cappadocia_ and _Thracia_.
In _aegypt_ and _Mauritania_ above all things they look to this, that their Granaries stand on high ground; and how drie so ever their Floor be, they lay a course of Chaff betwixt it and the ground. Besides, they put up their Corn in Granaries and Binns together with the Ear. And _Varro_ delivereth that Wheat laid up in that manner will last fifty years; Millet an hundred; and Beans so conserved in a Cave of _Ambracia_, were known to last an hundred and twenty years; that is, from the time of King _Pyrrhus_, unto the Pyratick War under the conduct of _Pompey_.
More strange it may seem how, after seven years, the Grains conserved should be fruitfull for a new production. For it is said that _Joseph delivered Seed unto the aegyptians, to sow their Land for the eighth year_: and Corn after seven years is like to afford little or no production, according to _Theophrastus_;[213] _Ad s.e.m.e.ntem s.e.m.e.n anniculum optimum putatur, binum deterius et trinum; ultra sterile ferme est, quanquam ad usum cibarium idoneum_.
[213] Theoph. _Hist. l. 8_.
Yet since, from former exemplifications, Corn may be made to last so long, the fructifying power may well be conceived to last in some good proportion, according to the region and place of its conservation, as the same _Theophrastus_ hath observed, and left a notable example from _Cappadocia_, where Corn might be kept sixty years, and remain fertile at forty; according to his expression thus translated; _In Cappadociae loco quodam petra dicto, tritic.u.m ad quadraginta annos fcundum est, at ad s.e.m.e.ntem percommodum durare proditum est, s.e.xagenos aut septuagenos ad usum cibarium servari posse idoneum._ The situation of that Conservatory, was, as he delivereth, ??????, e?p????, e?a????, _high, airy and exposed to several favourable winds_. And upon such consideration of winds and ventilation, some conceive the aegyptian Granaries were made open, the Country being free from rain. Howsoever it was, that contrivance could not be without some hazard:[214] for the great Mists and Dews of that Country might dispose the Corn unto corruption.
[214] aegypt ?????d??, ?a? d??se??? _Vid._ Theophrastum
More plainly may they mistake, who from some a.n.a.logy of name (as if _Pyramid_ were derived from ?????, _Tritic.u.m_), conceive the aegyptian Pyramids to have been built for Granaries; or look for any settled Monuments about the Desarts erected for that intention; since their Store-houses were made in the great Towns, according to Scripture expression,[215] _He gathered up all the Food of seven years, which was in the Land of aegypt, and laid up the Food in the Cities: the Food of the Field which was round about every City, laid he up in the same_.
[215] Gen. 41. 48.
[Sidenote: _Olive Tree in_ Rom. 11. 24.]
32. _For if thou wert cut out of the Olive Tree, which is wild by nature, and wert grafted, contrary to nature, into a good Olive Tree, how much more shall these, which be the natural Branches, be grafted into their own Olive Tree?_ In which place, how answerable to the Doctrine of Husbandry this expression of S. _Paul_ is, you will readily apprehend who understand the rules of insition or grafting, and that way of vegetable propagation; wherein that is contrary to nature, or natural rules which Art observeth: _viz._ to make use of a Cyons more ign.o.ble than the Stock, or to graft wild upon domestick and good Plants, according as _Theophrastus_[216] hath anciently observed, and, making instance in the Olive, hath left this Doctrine unto us; _Urbanum Sylvestribus ut satis Oleastris inserere. Nam si e contrario Sylvestrem in Urbanos severis, etsi differentia quaedam erit, tamen[217] bonae frugis Arbor nunquam profecto reddetur_: which is also agreeable unto our present practice, who graft Pears on Thorns, and Apples upon Crabb Stocks, not using the contrary insition. And when it is said, _How much more shall these, which are the natural Branches, be grafted into their own natural Olive Tree?_ this is also agreeable unto the rule of the same Author; ?st? d? e?t??? ???e?t??s??, ????? e?? ???a, _Insitio melior est similium in similibus_: For the nearer consanguinity there is between the Cyons and the Stock, the readier comprehension is made, and the n.o.bler fructification. According also unto the later caution of _Laurenbergius_;[218] _Arbores domesticae insitioni destinatae, semper anteponendae Sylvestribus_. And though the success be good, and may suffice upon Stocks of the same denomination; yet, to be grafted upon their own and Mother Stock, is the nearest insition: which way, though less practised of old, is now much imbraced, and found a notable way for melioration of the Fruit; and much the rather, if the Tree to be grafted on be a good and generous Plant, a good and fair Olive, as the Apostle seems to imply by a peculiar word[219] scarce to be found elsewhere.
[216] De causis Plant. _Lib. 1. Cap. 7_.
[217] ?a????a?pe?? ??? ??e?.
[218] De horticultura.
[219] ?a?????a??? Rom. 11. 42.
It must be also considered, that the _Oleaster_, or wild Olive, by cutting, transplanting and the best managery of Art, can be made but to produce such Olives as (_Theophrastus_ saith) were particularly named _Phaulia_, that is, but _bad Olives_; and that it was reckon"d among Prodigies, for the _Oleaster_ to become an Olive Tree.
And when insition and grafting, in the Text, is applied unto the Olive Tree, it hath an Emphatical sense, very agreeable unto that Tree which is best propagated this way; not at all by surculation, as _Theophrastus_ observeth, nor well by Seed, as hath been observed. _Omne s.e.m.e.n simile genus perficit, praeter oleam, Oleastrum enim generat, hoc est sylvestrem oleam, et non oleam veram._
"If, therefore, thou Roman and Gentile Branch, which wert cut from the wild Olive, art now, by the signal mercy of G.o.d, beyond the ordinary and commonly expected way, grafted into the true Olive, the Church of G.o.d; if thou, which neither naturally nor by humane art canst be made to produce any good Fruit, and, next to a Miracle, to be made a true Olive, art now by the benignity of G.o.d grafted into the proper Olive; how much more shall the Jew, and natural Branch, be grafted into its genuine and mother Tree, wherein propinquity of nature is like, so readily and prosperously, to effect a coalition? And this more especially by the expressed way of insition or implantation, the Olive being not successfully propagable by Seed, nor at all by surculation."
[Sidenote: _Stork nesting on Firre Trees in_ Psal. 104. 17.]
33. _As for the Stork, the Firre Trees are her House._ This expression, in our Translation, which keeps close to the Original _Chasidah_, is somewhat different from the Greek and Latin Translation; nor agreeable unto common observation, whereby they are known commonly to build upon Chimneys, or the tops of Houses, and high Buildings, which notwithstanding, the common Translation may clearly consist with observation, if we consider that this is commonly affirmed of the black Stork, and take notice of the description of _Ornithologus_ in _Aldrovandus_, that such Storks are often found in divers parts, and that they do _in Arboribus nidulari, praesertim in abietibus_; Make their Nests on Trees, especially upon Firre Trees. Nor wholly disagreeing unto the practice of the common white Stork, according unto _Varro_, _nidulantur in agris_: and the concession of _Aldrovandus_ that sometimes they build on Trees: and the a.s.sertion of _Bellonius_,[220]
that men dress them Nests, and place Cradles upon high Trees, in Marish regions, that Storks may breed upon them: which course some observe for Herns and Cormorants with us. And this building of Storks upon Trees, may be also answerable unto the original and natural way of building of Storks before the political habitations of men, and the raising of Houses and high Buildings; before they were invited by such conveniences and prepared Nests, to relinquish their natural places of nidulation. I say, before or where such advantages are not ready; when Swallows found other places than Chimneys, and Daws found other places than holes in high Fabricks to build in.
[220] Bellonius _de Avibus_.
[Sidenote: _Balm, in_ Gen. 43. 11.]
34. _And, therefore, Israel said carry down the man a present, a little Balm, a little Honey, and Myrrhe, Nuts and Almonds._ Now whether this, which _Jacob_ sent, were the proper Balsam extolled by humane Writers, you cannot but make some doubt, who find the Greek Translation to be ??t???, that is, _Resina_, and so may have some suspicion that it might be some pure distillation from the Turpentine Tree, which grows prosperously and plentifully in _Judaea_, and seems so understood by the Arabick; and was indeed esteemed by _Theophrastus_ and _Dioscorides_, the chiefest of resinous Bodies, and the word _Resina_ Emphatically used for it.
That the Balsam Plant hath grown and prospered in _Judaea_ we believe without dispute. For the same is attested by _Theophrastus_, _Pliny_, _Justinus_, and many more; from the commendation that _Galen_ affordeth of the Balsam of _Syria_, and the story of _Cleopatra_, that she obtain"d some Plants of Balsam from _Herod_ the Great to transplant into _aegypt_. But whether it was so anciently in _Judaea_ as the time of _Jacob_; nay, whether this Plant was here before the time of _Solomon_, that great collectour of Vegetable rarities, some doubt may be made from the account of _Josephus_, that the Queen of _Sheba_, a part of _Arabia_, among presents unto _Solomon_, brought some Plants of the Balsam Tree, as one of the peculiar estimables of her Country.