MY chardge is to blesse , a worke better beseeming the mouth of a Patriarke , or some one of the ancient prophets , for the lesse is blest by the better . Hebr. 7. 7. I haue therfore chosen to blesse by the mouth of Dauid , or rather by the Spirit of God mouing and tuning the harpe of Dauid . And whence should I rather draw my blessing , then from that Psalme ( of all others ) the promptuary and store-house of all blessing ? from euery corner wherof , as from the mount Garizim , a blessing resoundeth . Deu. 27. 12. It blesseth in the first verse ; Blessed are they that feare the Lord : blesseth in the second ; O well to thee , and happy shalt thou bee : blesseth in the fourth ; Loe , thus shall the man be blessed : blesseth in the fifth ; The Lord from out of Sion shall blesse thee : and concludeth in the last with that which concludeth and compendiateth all blessing , peace vpon Israel . The subiect of all this blessing is Timentes Dominum , they that fedre the Lord . See how the Lord loueth the man that feareth him . In himselfe , his wife , his children , his posterity , in the Church , the City , the whole common-wealth , in all that belongeth vnto him , or that he belongeth vnto . Confine him within himselfe , take him as a single person ; Thou shalt eat the labours &c. Diuide him into his other halfe ; Thy wife shall be &c. Multiply him into his issue ; Thy children like the Oliue branches . Eternize him in his race ; Thou shalt see thy childrens children . Engraffe him into the Church ; The Lord out of Sion shall blesse thee . Bestow him in the City ; Thou shalt see the wealth of Ierusalem . ranke him amongst the people of the whole kingdom ; And peace vpon Israel . Whither in resolution , or composition , or multiplication , or propagation and succession , or the communion of Saints , or corporation of Citizens , or association into the state , he shall bee blessed throughout . You now see , it is canticum graduum or ascensionum ; and you may adde , excellentiarum , Title as the title goeth , that is , an excellent song that ascendeth by degrees .

Amongst other blessings of God , it blesseth this very blessing that wee haue in hand . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Psalme that blesseth mariage .

I rest in the second branch of blessing ; uxor tua sicut vitis &c. In which Diuision there are two parts . 1 The subiect , vxor tua , thy wife : 2 the attribute , sicut vitis , as a vine &c.

Vxor tua , may well be the subiect of Subiect . the proposition , for it is the subiect , the prior terminus , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is substantiall , fundamentall terme of all mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gate of entrance into liuing . Hence began the world ; God buildeth the woman ( aedificat costam , finxit hominem : man was figmentum , woman aedificium , an artificiall building ) and from the rafter or planke of this rib is the world built . Therfore was Heua called mater viuentium , the mother of the liuing ; quia mortali generei immortalitatem parit , she is the meanes to continue a kind of immortalitie amongst the mortall sonnes of men . No sooner was man made , but presently also a woman ; ( not animal occasionatum , a creature vpon occasion , nor mas laesus , a male with maime and imperfection , ( philosophy speaketh too dully : ) but out of the counsel and skill and workemanship of almighty God ; aedificat , a goodly frame : ) and no sooner a woman , but presently a wife . So that man , and woman , and wife are simul tempore , of the same standing ; and the first vocation of man was maritari , to be an husband . Mulier propter virum , The woman was made for the man to be his wife : so that , according to the Hebrew prouerb , Cui non est vxor , is non est vir , A man without a wife is not a man . Vir and vxor , man and wife , are primum par , fundamentum parium , the first originall match of all others . All other couples and paires , as father and sonne , maister and seruant , king and subiect come out of this paire . The beginning of Families , Cities , Countries , Continents , the whole habitable world , the militant , yea and triumphant Church , mater matris Ecclesiae , the mother of the mother Church , of no small part of the kingdome of heauen , is vxor tua , this subiect of my text , out of this combination it all springeth . No marriage , no men ; no marriage , no saints . The wife is the mother of virgins that are no wiues ; ( Laudo connubium quia generat virgines , saith Hierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) no generation , no regeneration ; no multiplying beneath , no multiplying aboue ; no filling the earth , not so much filling the heauens ; if not filij seculi , neither will there be filij coeli .

The parcels in vxor tua , are two , Subdiuision . societas , society , fellowship , wife ; and proprietas , propriety without copartnership , Thy wife . First , relation , wife , she must be the wife of an husband . Secondly , possession , thy wife , shee must belong to that husband alone . The one , the margarite or pearle , wife ; the other , the cabbinet or arke to keepe this Iewell .

I am sure I abuse not my Wife . termes . For the spirit of GOD by the mouthes of holy men hath styled hir donum , and bonum , and Coronam , and gaudium , and gratiam super gratiam , a iewell of singular estimation . The image and inscription she beareth , is donum dei , The gift of God . She is indeed Gods gift , the first and best that GOD gaue to man , his xenium , new-yeares , new-worlds gift . Adduxit Deus , GOD the pronubus , Gen. 2. 22. praesul Coniugij as Ambrose calleth him , the author of marriage , presented the man with this gift , brought it as his present : the riches of the whole earth yeelded not the like . Cast this pearle before swine , let Manichees , and Marcionites , and Encratites , and Antichrists , those that preferre the doctrines of men , the doctrines of Deuils , before the sacred ordinance of GOD , judge of it ; and they will tread it vnder their feete , and burthen it with whole wagons and cartlodes of reproches . I stay not to confute them . Onely I say with Saint Augustine , Bonum nuptiarum semper est bonum , The good of marriage from the beginning of the world euer was and to the end shal be good . Ante peccatum , adofficium ; post peccatum , ad officium & remedium . Before sin , for the Hag. Card. duty of procreation and comfort of life ; after sin , both for that duty , and further for a remedy . And albeit foelicior coelibatus , single life may be more happy in some respects ; yet matrimonium tutius , marriage is more safe . Or to speake in the highest straine , in virginitate culmen , virginity may haue the toppe of honor ; in Connubio not Crimen , there is no fault in matrimony . Consider Moses and Elias , the one a married man , the other a virgin . Elias called downe fire from heauen , Moses obtained manna from heauen . Elias , auriga in aëre , was a wagoner in the aire , rode in a chariot , through the cloudes : Moses viator in mari , was a passenger , a trauayler through the red sea : GOD honored them both alike .

We haue found the treasure , wee Tqy wife . must adde the cabinet to keepe the the treasure . Thy wife : not vxor vestra , one woman to many men , against the doctrine of the Nicolaitans : not vxores tuae , many women to one man , against the encrochment of Lamech : not vxor tua & non tua , to take and leaue , put on & put off , as thou doest thy coat . Vxor tua , is as much to say , as tu & vxor , vxor & tu , no more , no fewer , no other : duo in carne vna , two in one flesh , not three , or fower ; not mulier multivola , a woman that will Eccles. 9. haue many men , not mulier vniuira , ( which was Hieromes tearme of Hieromes time ) a woman that must haue one man besides her husband . The like holdeth also for the man . For she that is not tua is aliena , extranea , Gen. 1. 27. a strange woman . Looke to the alpha . masculum & faeminam creauit eos , male and female created he them . not masculum & masculum , nor faeminam & faeminam , both males , or both females , for then had there been no procreation ; not masculum & faeminas , nor faeminam & masculos , much lesse scortatorem & scortum , those that should liue in vncleannesse together . Vnus , vnam , vni : One God hath ordeined one woman to one man . Let the subiect be well weighed , uxor tua , that is , thou and thy wife ; & sustinebitis potius complexus ursorum & draconum , you will rather endure the embracings of beeres and dragons then of strange flesh . I adde no more , but lament our times . Quo modo quos coniunxit Ecclesia , disiunxit camera ? Bern. how are we ioyned together in the face of the Church , and disioyned in priuate chambers ? more truly , quo modo , quos coniunxit Deus , disiunxit diabolus ? how doth the Lord ioyne vs and the deuill seuer vs ? I haue done with the subiect .

Sicut vitis abundans . If there were 2 Attribute nothing more then sicut , that word Sicut alone might suffice . The woman at hir first creation was made to bee a sicut . Sicut is of similitude , so is a woman . Looke backe to the first institution , Faciamus adiutorium ( not mancipium , she is not a seruant , nor iumentum , though iumenta our cattle in their kinde bee adiumenta infirmitatis nostrae , helpes to our wants , ) but sustentaculum , fulcrum , adminiculum , a support or stay . Of what quality ? simile sui , like to himselfe : There is the sicut . Simile ? what is that ? proportionatum , that holdeth proportion of sexe for generation : that is not all , but simile , as like as bone may bee to bone , flesh to flesh , ISHA to ISH , that is woman to man . Will you haue a fuller commentary ? Simile sui , that which is contra ipsum , not contrary , but è regione , face to face , as the Angels stood ouer the mercy-seat ; coram ipso , as a glasse that reflecteth and returneth vpon a man his owne image , that is , quasi alter ipse , ipse coram se , an other selfe , him selfe before himselfe . Or simile , that is , secundùm , iuxta , penes , propè , proximè , ad manum , the next of all others , and at hand to minister vnto him whatsoeuer is wanting . This is that sicut , which I speake of . A sicut in mutuall loue , in naturall affection , in the communion of woe , ( for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yokefellowes ; and must remember that bonum coniugium , sed à iugo tractum , in marriage is an yoke ) in the participation of good things , in society of offices , in coniugall faith , indissoluble couenant , ( that is particeps foederis ) in Mal. 2. 14. parity of religion . They must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coheires of 1. Pet. 3. 7. the same grace . Si acceperit Iacob vxorem de filiabus Heth , vt quid mihi vita ? If Iacob take a wife of the daughters Gen. 27. 46. of Heth , what auaileth it me to liue ? Numquid non est in filiabus fratrum tuorum Iud. 14 , 3. & in omni populo tuo mulier ? Is there never a wife amongst the daughters of thy brethren , and amongst all thy people ? the one the voice of Rebecca , the other of the parents of Sampson . Nulla arbor praeter vetitam ? Is there no tree but the forbidden tree ? No frend and companion of the life of man but a foe ? no helper but a tempter and moouer to euill ? It is a deuise of the Rabbins , but the morall is good , that in the names of ISH and ISHA , is included IAH the name of God ; and that if you take out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jod and He , whereof that name consisteth , there remaineth nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis , ignis , the fire of dissension and brawle , which burneth and consumeth to the fire of hell . The meaning is , that God must be present at the ioyning of man and woman , that they must marry in Domino , in the Lord ; not in Pluto the God of riches , nor in Venere , the goddesse of lust : and Christ must bee a bidden guest , or else the wine of this vine will bee turned into water , into vinegar , into the wine of dragons . The sonnes of God and daughters of men ioyned together , bring forth Nephilim a monstrous and mishapen generation .

There is not , neither can be such a sicut vpon earth , as betwixt man and wife ; where there are duo in carne vna , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one as it were in body and soule , as a stocke and a graffe make but one tree . Nor is there any image to represent this sicut , but that which the Apostle speaketh of , Eph. 5. 25. sicut Christus Ecclesiam , as Christ loued his Church . So that I may truly say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that neuer had experience of wife and children , neuer tasted what the truest and natiuest kindnesse was .

Happy , thrice happy these that keepe this bond without breach . Amicus & socius commodè conueniunt , sed Eccl. 40. 23 vtrumque antecessit vxor iuncta viro . A freind and a companion come together at an opportunitie , but aboue them both is a wife with her husband . And the whole infelicity of marriage for the most part , that Iliade of euils which accompanieth some matches , is when this sicut is wanting ; when men choose not similes their likes , when matches are made of such as match not ; for they either marry by their eies for beauty , or by their fingers ends for mony , or by their eares vppon hearesay , taking their wiues vpon trust . And then in all such matches , sicut is turned into secus , all goeth amisse , planets are ioyned together of vnhappy coniunction , and malignant are the effects which issue from them . But I must not rest here . I must seeke my patterne from abroade , from some of the parts of nature . where so fitly as amongst trees ? Sicut Uitis . A tree and a man or a woman how neerely doe they symbolize ? The roote of the tree , is the mouth to conuey in nourishment ; the pith or heart of the tree , is the matrice , belly , or bowels ; the knots , the nerues ; the fissures of concauities , the ●eines ; the rinde , the skinne ; the boughes , the armes and limmes ; the sprigges , the fingers ; the leaues , the haire ; the fruit , vnlesse the tree bee barren , the children . There is yet a neerer affinity . A tree is a type not onely of man or woman , but of matrimony . Plants are distinguished , say the writers of nature , by males and females , and haue their plaine distinctiue notes of either sexe : insomuch that if the leaues of the male and female bee ioyned together , cohaerebunt invicem & vix separari possint , you can hardly put them asunder . Yea , if the winde doe but carry the sent of the male to the female , citiùs matur abitur eius fructus , the fruit thereof will sooner ripen . We haue then found out sicut , our sampler among trees . But what may that tree be ? Not a bramble ; it is too sharpe , too full of prickles : not an oke ; it is too sturdy . A woman was made of a bone , and but one bone , ne esset ossea , that she might not be too bony : not a Cedar , it is too high . hir place is a middle and indifferent place , as we shall see heereafter . But what then ? Vitis , quia invitat ad vuas ( my grammer telleth mee ; ) a vine , which hath her name of invitation to the fruit thereof .

Surely a vine is a noble plant , and an excellent embleme of a wife . First , there is nothing more flexible and tractable : you may bow it which way you will . So is it the wisedome of a woman matrimonij legibus obtemperare , to conforme hir selfe to the rules of hir husband . Secondly , nothing more tender and sensible of a wrong : if you cut it , it will weepe and bleede it selfe to death . Thirdly , it yeeldeth as faire a shadow and arbour of leaues as any tree , that there may bee refrigerium , a refreshing to the wearied husband . When he commeth from his labour abroad , laetabitur sub vite sua , is his welcome home . Fourthly , the smell of the vine in the time of her flourishing driueth away serpents & venemous creatures : and the cogitation of a mans owne wife , seasoned with the feare of God , is a supersedeas and barre to all the temptations of Satan . The worst you can deeme of it , is , that it is fragile lignum , a fraile kinde of plant . Wherto serueth the arte of the husband man , I meane the wisedom of the husband , but to amend that infirmity , according to the rule of the Scripture , Let him awell 1. Pet. 3. 7. with the wife as with the weaker vessell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to knowledge and discretion ? Lastly , all this is fully recompensed with the liquor and bloud of the grape , the sweet nectar and comfort of life that floweth from it .

Sicut vitis . Will you be pleased to obserue by the way what a paradise and second garden of the Lord the wisdom of God planteth in Oeconomy , in the house and family of a married man : wherin there are two trees , as in that ancient garden , of principall note , the vine , and the oliue in the words following , that is , the wife and the children : the one as the tree of knowledge of good and euill ( for I confesse both these are in marriage : ) the other as the tree of life , for a man liueth in his children . Mortuus est & quasi non est mortuus , quia reliquit sibi similem : hee is dead and not dead , because of his image left behind him .

The vine , and the oliue ? Marke them well , their fruit is both alimentum , nutriment , ( wine comforteth his hart , & oyle giueth him a fresh and cheerfull countenance ; hee shall speake freely with his enemies in the gate that is enuironed with children : ) and medicamentum , physicke ; medicamentum Evangelicum , the physicke of that good Samaritan in the Gospell , wherein there was morsus & mollities , a corrodent and Greg. lenient , compunction and consolation ; a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bitter-sweet . I mistake my selfe , there is nothing bitter , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an oxymel , acetum mulsum , somwhat pleasant and somwhat tarte . At non est dimittendus favus propter aculeum , Loose not the hony for the sting of the bee , one said in this very case of marriage .

But of all the properties of a vine , Abundance I find my selfe restrained in my text to one alone , and that is fertility . Sicut vitis abundans ; Abounding , with what ? not stemmes , nor leaues , nor gemmes , nor the like ; all that commeth short . Therefore they render it truly , fructifera , abounding with fruit , bearing in plenty fructum natiuitatis suae , the fruit of hir kinde . The blessing then of the vine in my text , is the fruit of the wombe , children : Liberi not spurij , freely and honestly borne , not an adulterous generation : semen Dei , a godly seed ; vincula , pignora , bonds and pledges , for ratification of loue betweene man and woman . They are mentioned in the next words to my text , filij in circuitu mensae , children round about the table , satellitium filiorum a gard , a garland , a wreath of children about the bord , as angeli in circuitu throni Dei , a garland of Angels about the throne of God , or stellae in circuitu poli arctici , a garland of starres about the North-pole .

The end of marriage is proles , issue . Therefore is it called matrimonium , because they who are married pater & mater esse meditantur , propose to themselues to become father and mother . To which end serue the prouerbes of the Hebrewes , Cui non sunt liberi , is non est aedificatus ; and Cui non sunt liberi , is reputatur tanquam mortuus : Hee is a man vnbuilt , and accompted as dead , who hath not children . Alcibiades asked Socrates how he could endure the skolding of Xantippe : Socrates asked him againe , how hee could endure glottientes gallinas , the noise of his hens . Because , saith Alcibiades , gallinae pariunt mihi pullos , my hennes hatch mee chickins . Socrates answered , At Xantippe parit mihi filios , Xantippe beareth mee ▪ children , which maketh amends for all .

It is actio naturae , perfectum opus viuentium , the action of nature , and perfit worke of all that hath life , generare , procreare sibi simile , to bring foorth their like . To leaue a seede behind , to preserue their species , to continue their name and posterity vpon earth , to represent and shadow in some sort immortality , by deriuing life from the root into the branches , from the father vnto the sonne , and sonnes sonnes in longinquum , as Dauid spake , 2. Sam. 7. 19 from one generation to an other for long time to come .

But the time of abounding and fructifying is not yet come . The voice Cant. 2. 12. of the turtle is not heard , nor the singing of birdes . Wee must awayte the spring season . Crescite & multiplicamini , is a blessing from him alone that hath the key of the wombe , and openeth where none can shut , shutteth where non can open . Meane time we sing the song of the Vine : many a cheerefull song may we sing hereafter of the oliue branches . Many a welcome messenger be blessed from God and man , for bringing vs tidings , a childe is borne . And as now the matter and ditty of our song is , vinea facta est in cornu filio olei , that is to say , in colle pingui , our Esa. 5. 1. vine is planted in a fat and fruitfull soile , husbanded and drest by the hand of God & man , so may the matter and ditty of our song hereafter be ; * * This Psalme was the Psalme for the day , being the ninth day of the moneth , and for that morning seruice , wherein our Churches receiued the first publication of newes . Psal. 45. 6. Nati sunt tibi filij quos constituas principes super omnem terram , children are borne vnto thee whom thou maiest make princes ouer all lands . God grant the branches may be sutable to the vine : she commeth from a princely stocke , maiesty and soueraignty be euer their portion .

By the sides of thine house . How shall our vine abound , or prosper at all without a stay ? Her manner is to grow vp by an help . Vae soli , quoniam si ceciderit , non habet sustentantem se. It is the weakest of all plantes , and must haue somewhat to sustaine it . Therefore the prime care of the husbandman is , when his vine is nubilis of ripenesse and groweth for marriage , ( as the Poet describeth it ,

to marry hir to a popler , or elme , or some other tree . Or in steed thereof he prouideth maceriam a wall , or pergulam a frame , or capreolos shores to beare it vp . Solitude and celibate , a single monasticke life agreeth not to it .

The first thing then required , is , that it must be vitis pergulana or characata , a vine by some stay . But what stay ? It followeth in order ; Latera domus , the sides of the house . Where there is a duplex vúi , a double site or position . First , the house , secondly the sides of the house .

The first position of a vine must 1 Domus . be by an house , not an hedge ; the field , the high way , the market place , the street is no place for this vine . You remember Thamar and Dina ; the one sitteth by the high-way-side , the other gaddeth in the fielde , both miscarry .

The station , kingdome , common-wealth of a woman is the house . She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mistresse of the house ; vbitu Caius , ego Caia , the husband maister , the wife mistresse . Therefore Phidias carued Venus treading vppon a tortuis , which is euer vnder her shell . The Tortuis and the Snaile are the proper hieroglyphicks of a good huswife , euer bearing hir house vpon her backe .

Prouided alwaies , that the house Domus tua . be domus tua , her husbands house ; not the house of any other . Audi Psal. 45. 10. filia &c. Hearken ô daughter , encline thine eare , forget thy people and thy fathers house . Thus Sarah ( whose daughters yee 1. Pet. 3. 6. are if you doe well ) followed Abraham from Vr to Gerar ; Rebecca Isaac from Mesopotamia to Canaan ; Sephorah Moses , and Mary ( the mother of our blessed Sauiour ) Ioseph , both of them into Egypt . It skilleth not where the house bee , so it be domus tua , the husbands house . She that is married by a significant word of art , ducitur , is carried and transported to an other habitation . And albeit the glory and splendor of the moone be in the furthest distance from the sunne ▪ yet the greatest glory and grace of a woman , is when she is nearest to her husband . He is velamen oculorum , the vaile of her Gen. 20. 16. eies , she is not to looke to the right hand nor to the left , but forth-right vpon her husband .

The second vbi or situation of this 2 Latera domus . vine is the sides of the house . We haue found already that the vine is sustentaculum some kinde of stay and assistance to the house ; 2. vmbraculum , an arbour or shade vnto it ; now 3. it is propugnaculum , being spread vpon the sides of the house , a fense against the violence of the weather . Vbi non Eccl. 36. 25. est sepes , diripitur praedium , where no hedge is , there the possession is spoiled . I am sure aboue all the rest , it is 4. ornamentum a beauty to the house , so you bestow it in the right place . And that is in lateribus , in the sides , not in fastigio the top , ( the woman must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beare rule ; Mulier si primatum 1. Tim. 2. 12 habeat , contraria est viro suo : ) not in pauimento , the floore of the house : Eccl. 25. 30 the one is to high , the other to low , but in a middle and equall place betwixt both , that is , in lateribus , deuexis , declinationibus , the sides or descents of the house . The sonne of Sirach assigneth her her right place , when she standeth vt lucerna splendens super candelabrum Eccl. 26. 17 sanctum , as a bright candle vppon an holy candlesticke . Now no man setteth his candle vpon the top of his house ; no man vppon the ground , but vpon the table , or the like conuenient roome . So must the place of the wife bee , honest and honorable befitting her condition .

If you call to minde , you shall finde that the place of the woman from her first creation was the sides of the house . 1 First you will not deny vnto mee , but that she was framed in the house . She was opus domesticum not peregrinum , a worke done at home not abroad . Not as the temple of Salomon was built ; the materials whereof were fitted and prepared a farre of . The woman was built and fashioned in the house of her husband , out of his very essence and composition ; and is some part of him . Secondly , when she 2 was thus made , she became not one of his moueables , to be parted and remooued from him ; but was fixed to her house , adhaerebit vir vxori , the house and the vine must not be sundered . Thirdly , God so ordered the matter 3 betwixt them , that this adhaesion and agglutination of one to the other should be perpetuall . For by taking a bone from the man ( who was nimiùm osseus , exceeded and was somewhat monstrous by one bone too much , ) to strengthen the woman , & by putting flesh in steede thereof to mollifie the man , he made a sweete complexion and temper betwixt them , like harmony in musicke , for their amiable cohabitation . Fourthly , that bone 4 which God tooke from the man , was from out the midst of him . As Christ wrought saluation in medio terrae , so God made the woman e medio viri , out of the very midst of man . The species of the bone is exprest to be costa a rib , a bone of the side , not of the head , a woman is not domina the ruler ; nor of any anterior part , she is not praelata preferred before the man ; not a bone of the foote , she is not serua , an handmaid ; nor of any hinder part , she is not post-posita , set behind the man ; but a bone of the side , of a middle and indifferent part , to shew that she is socia a companion to the husband . For qui iunguntur lateribus , socij sunt , they that walke side to side , and cheeke to cheeke , walke as companions . Fiftly , I mightadde , a bone 5 from vnder the arme , to put the man in remembrance of protection & defense to the woman . Sixtly , a bone not 6 far from his heart , to put him in mind of dilection and loue to the woman . Lastly , a bone from the left side , to 7 put the woman in minde that by reason of her frailty and infirmity she standeth in need of both the one and the other , from her husband .

To conclude my discourse ; if these things be duely examined , when man taketh a woman to wife , reparat latus suum , what doth he else , but remember the maime that was sometimes made in his side , & desireth to repaire it ? repetit costam suam , he requireth and fetcheth backe the rib that was taken from him . And when the woman taketh an husband , shee is but ioyned againe to that side from which shee was first taken . Meane-while , if aches , or stiches , or plewrisies , or other the like maladies befall the man by reason of his side ; let him remember they came from himselfe , thence they had their beginning , and therefore with the more patience he ought to endure them .

Wee haue at length brought and Application . fastned our vine to the sides of her house . Viderunt oculi nostri , inviderunt alieni , Our eyes haue seene it done , though the eyes of many others haue maligned the doing ; and we blesse those eyes of ours , that haue so long sitten and waited in the tabernacles of our heads , as to doe vs so acceptable a seruice . Let the day wherein it was done , be light and not darknesse ; let God regard it from aboue , & the light of his gratious countenance shine euer vpon it . All the parts of our Land ( almost of Christendome ) haue beene full of rumors ; the hearts of all the faithfull in the Land full of horror and mistrust ; I am sure the hearts of the Iesuites are full of malice , the heads of the Iesuites full of deuise , the hands of the Iesuites full of practise , the bookes of the Iesuites full of principles and bloudy perswasions : yea , the tongue and actions of the Iesuites not voide of predictions and prognostications . But thrice blessed be the name of our gratious God , our vine is placed by the sides of her house , she is where she should be , vitis pergulana , a vine vpon her frame .