Hæc homo wherein the excellency of the creation of woman is described, by way of an essay. By William Austin Esquire.

CAP. IIII.

FOurthly,* 1.1 though they were made both by one work∣man; yet, not in one manner. For it should seem (by the descrip∣tion of their creation,) that

the Man was (as it were) but a work of nature; and, the Wo∣man, rather a worke of mira∣cle. For, the Man was brought forth of the earth, (not onely the generall and naturall Mo∣ther of him; but, of all the beasts, and b••uit creatures of the earth besides.) From whence, as he took his beginni••g; so al∣so he took his name, [Adam,] earth. Which also, (at the same time) with him, brought forth divers other creatures, of di∣vers forms and qualities; but indeed, devoid of reason. Which (of all creatures, made of the earth,) was given onely to Adam: who, therein especi∣ally differeth from them; or, otherwise, but very little.

The earth (then) is his na∣turall and originall Mother:

which not onely, at the first, (by the very fiat, and word of GOD,) brought forth beasts, cattell, creeping things, and living creatures: but also, e∣ven at this day; it doth conti∣nue still (by the power of GOD given unto it; and, by an effe∣ctuall heat, and naturall ope∣ration, received from the go∣vernment and revolution of the heavens:) doth, (I say) naturally yet produce, and bring forth divers living, cree∣ping, and flying creatures, of it own accord. Which we may see by dayly experience.

For, divers little creatures are procreated by the Sunnes heat, and the earths sliminesse. Which, (from earth, growing into living things:) first, stirre; then, creep; then, leap; then,

fli••; (as wormes, serpents, frogges, and insects;) which have, as well the benefit of sence, mo∣tion, and generation, as Man. Which thing also, is as com∣mon in the Sea, and waters: which, not onely in the be∣ginning, (but still to this day) do naturally bring forth fish, and foule. As among other things,* 1.2 the Barnacle, for ex∣ample; (a creature not farre to be sought; but even in our own Land;) with divers o∣thers.

All which, are (from the mixture of heat, and moisture, after a naturall manner com∣pounded, and brought forth of the earth or waters, by the hand of nature. Whereby, may seem to some, that Ma•• (having his body framed and

taken from the same sub∣stance, and elementary Comm••x∣ture, with the beasts) took also his corporeall beginning: But, the Woman will seem a more Divine worke, if the manner of her creation be, with his, compared. For, she was made not onely of such a matter; but in such a manner, as no other creature whatsoe∣ver.

For first, (as I have said,) she excell'd Adam in matter, (being made of b••ne, and flesh; a more purified and noble sub∣stance:) That the manner was much more miraculous, is evi∣dent. For, she was made out of a living and sensible creature: as no creature under Heaven, but her self was. All other crea∣tures, (yea; and Adam himself)

were made, and produced, by the ministration and opera∣tion of naturall Elements, (ei∣ther out of the water or earth,) which are (of themselves) senseless; but she, from Adams owne sensible side; to whom, GOD had (before) not onely given a lively body, but a living soule.

Had she been made but of the living flesh, of some gentle beast, it had yet been (in re∣spect of the lively and prepared matter,) somwhat more ho∣nourable, then that of his; whose substance of creation was base and senseles, till it was purified and enriched with a s••ule: but to be made of his refined, living, and sensible bo∣dy, and, after so miraculous a manner, must needs give great

commendation, and adde much respect unto her.

GOD is sayd (according to Anselmus)* 1.3 foure manner of wayes to produce Man into this World: two whereof, seem naturall; and two are mira∣culous

1. The first way; out of the naturall earth, (without Man or Woman:) as Adam was.

2. The second way; out of Man, without a Woman: as Eve out of Adam, without the cooperation of nature, (mi∣raculously.)

3. The third way, by Man and woman; as children are by com∣mon birth, naturally.

4. And the fourth way, by a Woman without a Man: as our Saviour Christ; by the blessed Virgin Mary, (miraculously.)

Thus you see the manner of her creation seemes more wonderfull and miraculous, then that of his, (shee being indeed made, only by God, with∣out influence cooperating from the Heavens, or the earth.) Out of which consideration, Agrippa is bold to set down his opinion,* 1.4 thus plainely: Vir ita∣que Naturae opus; Mulier opi fici∣um Dei; Man is therefore the worke of Nature; and Women the workemanship of God. If we observe moreover, the Words which the Scripture and the Prophets, and Fathers use, in the description of the Cre∣ation, we shall find some things worthy the considera∣tion, that expresse the man∣ner of her creation, to bee as excellent, if not much above his.

The words which are most used in speaking of his making, are: feci••; creavit; finxit; plasma∣vit; formavit. Fecit, he formed, creavit, he began, or first pro∣duced, finxit, (properly) hee made of earth: plasmavit, like a potters vessell; formavit, hee fashioned, like clay: Still inti∣mating his low beginning out of the earth, like a peece of Clay in the hands of the Potter. Two of which words [Creavit, and fecit] are as proper to the inferior beasts, as to man: But in the Description of her ma∣king (though some of these words, for variety sake some time also fall, into the Storie) yet those that doe most proper∣ly expresse it, are of more ele∣gance. And the very words of Moses are sometimes transla∣ted,

Struxit sometimes Exstru∣xit; and sometimes, Aedificavit. But of these three is the manner of her creation chiefly to bee discerned. We will therefore observe them all in order: for they all doe well expresse it.

[ 1] First then, Struxit* 1.5 hee fra∣med; like a right skillfull and provident workeman, he first provided and prepared the matter, (and that was a Rib; which to this purpose, he had framed, and made ready) It is a word taken from carpenters; which first hew and square out their worke, to a fitnes, be∣fore they begin it. Which word [struere] saith Festus,* 1.6 a∣mong the ancients, signifies not onely to frame, but [au∣gere,] to augment, increase, or

multiplie, which therein God did. For taking but one rib from Adam, he added so much mat∣ter unto it of himself, as made up the Womans whole bodie: and not only so increased the rib; but the man who (being before but one and alone,) was now male and female; and two bodies; yet, but one flesh:

After this [Extruxit]* 1.7 he ere∣cted [ 2] it. For having first, (like a Skilfull Architector) made the frame; he now raises and sets it up.: For he gave not to man only Os sublime; but did also, in a most beautifull manner raise the Womans head, face and countenance, that she also might view heaven, with her eies, and touch heaven, with her praiers, as well as he. [ 3]

Lastly, [Aedificavit,]* 1.8 after he

had framed and erected, hee builded, finished, and establisht her: like a firme edifice, and beautious house: as having perfectly finished her, and (in ••er) both heaven and earth. It may be objected, that she was but an old house new re∣paired; or a broken rib of Adams set up-right againe: But this word [Aedificavit] barres that conceipt quite: for hee saith not [instauravit;] but aedifica∣vit:* 1.9 which is (saith Isidore) nova Constructio a new building.

This word [aedificavit,] is derived from [Aedes] a house; the building whereof is called [aedificatio.]

The Woman therefore be∣ing [aedificata,] and builded af∣ter the manner of a house, must have and retain some qualities

of an house also.

A house is thus Etymologiz'd by Sextus Pompeius:* 1.10 Aedes, est domicilium in edito loco posi∣tum, simplex, et unius aditus: et aedes vocata; quòd in eo aevum de∣gatu••; Aedes (saith he) is a house built in a high and eminent place: (So was Woman, being made in Paradise, [loco editissimo], the highest place of all the earth.) It is (saith he) simplex, et unius aditus; but one house, and hath but one entrance: (so is a Wo∣man: For she must be but one; one wife, to one man:) who, being joyned, notwithstanding are but one still. And, there must be but one entrance unto her; and, that is, by the lawfull way of marriage. For whosoe∣ver comes other way, is but a thief, as I have said before.

Lastly, (he saith) it is called Aedes; quòd in eo aevum d••gatur: because a Man liveth all his life in it; so, when GOD hath framed a wife for Man, he must dwell with her, even untill he die, or till this beautifull buil∣ding fall into the Lords hands before him. When, either he must marry again, or be coun∣ted no housekeeper, according to that of Agrippa:* 1.11 he that hath no Wife, hath no house.

One property more of a house I will adde, she is alwayes at home; and, as seldom from out the compasse of the foundation, as the whole frame is: or, if ne∣cessity, (like some violent wind,) force, or drive her forth; she goes (like the snaile) with her house on her head; the care of that is still in her brain;

continually urging and op∣pressing her, till she return, to guide it again.

But this word Aedificatio, (from whence she is aedifici∣um,) signifies, not onely a pri∣vat house, but a Temple. Vltoris primâ Martis in aede sedet; saith Martial.* 1.12 Also Socrates* 1.13 calls a faire and beautifull Woman, by the name of a Temple. And Templum (saith Festus)* 1.14 signifies aedificium Deo sacratum; a house consecrate to God.

And, such indeed is a Woman, to whom GOD hath not one∣ly given his image; but, hath made her his house.

No Man (saith Iohn) hath seen God at any time;* 1.15 But if we love one another, God dwelleth in us: And that affection of love, is principally commended in

Women. And therefore they may bee called the Temples of God.

It is true indeed (which Sa∣lomon saies:)* 1.16 the Heaven, and the Heavens of Heavens, is unable to containe him; much lesse the house which I have built. Which Saint Stephen confirmes in the Actes:* 1.17 The most high dwelleth not in Temples made with hands: But yet neither of them saith, that hee dwelleth not in Temples, made with his owne hands. For it is so plaine in Divinity, that Saint Paul wonders, the Corin∣thians could make a question of it: know yee not (saith he) that your bodie is the temple of the ho∣ly Ghost, As if hee should say; If you know not this, you know nothing. Nay it is not only the Temple (which is the house of

Praier, in which the spirit makes petition for us,* 1.18 with sighes and grones that cannot be expressed) but it is his private dwelling house, and supping roome: wherein Christ, both eates and is eaten. As he himselfe acknowledges in the Revelation.* 1.19 Behold, I stand at the doore, and knocke; If any will open, I will come in and sup with him, and he with me.

Moreover the materiall Temple, (the place for Gods worship and honour) to which the Woman is compared, was, at the first, but a house of Stone and builded with hands: (to which she may bee compared for forme and outward beau∣tie:) but the spirituall Temple, (of which the former was but a figure,)* 1.20 is a lively habitation, compacted and knit together with

living stones: of which the prin∣cipall and head stone of the corner, is our Saviour himself; who was cut from the Mountain (in Dani∣el)* 1.21 without hands. Which li∣ving Temple, and Church of GOD, is also (throughout the Canticles, and many other pla∣ces of Divine Scripture and fa∣thers,) compared to a woman; whom Christ cherisheth, com∣mendeth, and espouseth. So that she is his Temple, both Ty∣pically and corporally. And, not onely a house of repose, for Man: but a conclave of rest, for GOD. Who though he account men his living Temples; because he dwelieth in them spi∣ritually, as well as in women, (according to that of Salomon; his delight is, to be with the chil∣dren of men:) yet, did he never

dwell with any of them (cor∣porally, and in the flesh,) so mi∣raculously, as he did in the body of a woman, (the blessed Virgin Mary:) whose womb was his place of repose: and whose armes were his cradle of rest, during his infancy.

Then is she (certainly) not onely aedificium; but, Templum Domini. Nay more, sapiens mu∣lier aedificat domum suam; a wise Woman (saith Salomon the wise man) buildeth her house: So that, she is both a building, and a builder too.

You see now the manner of her making to be admirable, and rather miraculous, then his; after the order and disposition of a building: being therefore made a house for Man; and a Temple for GOD.

But besides all this, seeing she is made [auxilium] a helpe for man, She must not resem∣ble a fixed house for man to repaire unto only and repose in: but (seeing his vocations are divers and call him everie where,) to the end that shee may ubique auxiliari aid him wheresoever she is; yet com∣pared to another moveable building, (none of the least, nor meanest, for art and workman∣ship) which is like her own. And that most fitly; by one of her sex (a Queen, and Salomons Mother,) I care not much if I give you a touch of it (though a 1.22 others have much more learnedly descanted on it, be∣fore:) but I will bee the brie∣fer. Similis est navibus Negotia∣toriis, (or Mercatoris:) She is like

(saith she) a Merchants ship,* 1.23 where, in the same chapter, from the Tenth verse, to the end of the chapter, (nay; as if it were the best matter, to end withall,) she goes on through all the letters of the Hebrew alphabet,* 1.24 (after the manner of Ieremiah,) in the praise of Women, even untill the end of the whole book. But, like (indeed) she is unto a Shippe; not onely in body; but in use.

For (somewhat to fit her body, to it,) there is an o∣pinion of some, that the first Woman (being made of a ribbe,) was like it in shape and crooked∣nes: wherein, she aptly resem∣bled the compassing part of a Shippe. But, this old wifes fable is to be rejected: and, in∣stead of that, is to be observed

out of the old Anatomists, that the Spina or backbone of her body, (from which the ribbes, like rafters, arise in a bending manner,) was called Carina; from the likenes it hath to the ke••le and sides of the ribbes of a Shippe; the armes and legges ele∣vated, resembling the sterne and foreshippe. And (indeed) much more resemblance is there (to a Merchants shippe) in a woman; then in a man. For as a Merchants ship is of greater burden, and larger of receipt, then another: (because of her traffique and cariage.) So, the body of woman is of larger ca∣pacity, in the sides, and hath more roomes of stowrage, then that of Man.

Moreover, a Merchants ship, although it be not so strong

as others: yet, in respect of the use and benefit, it brings to the commonwealth; it is more ho∣nourable: So, is the body of a woman, in respect of others; To whom men are commanded to give honour (by Saint Peter:)* 1.25 in which place also, she is called a vessell or Shippe. She is like al∣so in use and ornament: For, the Shippe is the storehouse of the Merchant, and the wife keepes the store of her hus∣band. According to the speech of Zorobabel, in Esdras:* 1.26 do you not labour and travell, and g••ve, and bring all to women?

The Merchant trusts his cre∣dit to the safety of his Shippe: And, the husband his credit to the chastity of his Wife.

A Merchants shippe, is a bark of traffique, not of warre: So, a

Woman, is a vessell of peace; and not of violence.

A Merchants shippe, brings her food from f••rre: And, a wo∣man, her portion, (the substance of her husbands food) from farre; from another family, ano∣ther shire; nay, sometimes, ano∣ther nation.

A Shippe, is a defence against the waters of trouble in the Sea: And a woman against the fires of temptation, in the earth.

A good Shippe (the greatest of all creatures moveable in Sea or Land) is easily turned with a very small stern: And, a good woman, (not the least creature in the earth,) is as soon moved with a little word.

A Shippe goeth with her guider, for his safety whither all winds blow him: And a

wife, with her husband for his comfort, whither all fortunes drive him.

A shippe under saile, is the fairest sight in the Sea: And a woman modestly attired, is the delightfull est sight in the earth.

Thus, you see; both for profit and pleasure, she is like in all these, (yea; and many more, too long to remember.) So that, it seemes, GOD having made Man, to live and exer∣cise his calling on Sea and Land, provided for him a wife, that should both resemble a shippe, and a house: an habitation for Man on earth; and, a Temple for GOD in Heaven.

More hath been added by others; wherfore, I will end this with the Etymology, of a shippe,

out of Isidore Hispalensis:* 1.27 Na∣vim dictam (saith he) eo qu•••• Gnavum rectorem quaerat, It is called a shippe, because it re∣quires a well tried Pilot, to guide it: that is (saith he) a skilfull, wise, and valiant guide, to direct and lead it safe through the dangers and chances of the Sea: so (cer∣tainly) a good woman doth consequently require a good and honest guide; a loving and carefull husband; whose provi∣dence, ought to provide for her; and, in her, for himself, a∣gainst all the storms and chan∣ces of this troublesome Se•• of the World: Which, n•• doubt, (if it might so ofte•• happen, as it is hoped for, an•• desired,) we should not hear so many, and lamentable com∣plaints,

of such, as for want of skill, have violently shipwracked both fame, credit, and substance, altogether. But of this e∣nough.

Let us, now we have seen the Manner, inquire what Form and beauty, this aedifice, and glorious frame, carries. For Templum also hath not his name in vaine, it comes [•• Tuendo,] from to behold; from whence, is derived [Contempla∣ri,] seriously to contemplate or advise. And certainly, this beau∣tious building carrieth such a grace and Majesty with it, that as the Epigram hath it,

Spectator quicun{que} venit, decedit amator: Aut illum virtus, aut tua for∣ma capit:

Who comes to view; thy look, a lover makes him: Either thy vertue, or thy beau∣ty, takes him.

Let us therefore examine, what form it carieth; and to what use, it is so built; that it may, in some sort, appeare, how it can justly claim so great praise and Commendation.

Notes

• * 1.1

  4. 〈◊〉〈◊〉
• * 1.2

  The Bar∣nacle.
• * 1.3

  Anselme.
• * 1.4

  Cor. A∣gripp••'s opinion.
• * 1.5

  Struxit.
• * 1.6

  Festus.
• * 1.7

  Extruxit.
• * 1.8

  Aedifica∣vit.
• * 1.9

  Isidore.
• * 1.10

  Sext. Pompei∣us.
• * 1.11

  Cor. A∣grippa.
• * 1.12

  Martial.
• * 1.13

  Socrates.
• * 1.14

  Festus.
• * 1.15

  1 Iohn. 4. 12.
• * 1.16

  1 Kings 8. 27.
• * 1.17

  Acts 7. 48.
• * 1.18

  Rom 8.
• * 1.19

  Revel••t. 3. 20.
• * 1.20

  Ephes▪ 4. Coloss. 2. 1 Pet. 2. 4. 5.
• * 1.21

  Daniel. ••. 34.
• a 1.22

  M^r Wilkin∣son, in white Hall at the Ma∣riage of the L Hay, with Ho∣noria, daughter to the L. Denny. 1606.
• * 1.23

  Prov. 31.
• * 1.24

  Ierem. in Threnis.
• * 1.25

  1 Pet. 3. 7.
• * 1.26

  1 Esdras 4. 22.
• * 1.27

  Isidor. Hispal.