The lively Portraiture of Mrs Mary Griffith.    


HAEC HOMO WHEREIN the Excellency of the Creation of WOMAN is described, by way of an essay.  
London Printed for R: Mabb. 1637.  
By W. Aust: in Esquire    

HAEC HOMO, WHEREIN THE EXCELLENCY of the Creation of WOMAN is described, By way of an Essay.  
By William Austin Esquire.  
LONDON, Printed by Richard Olton for RALPH MABB, and are to be sold by Charles Greene. 1637.   


THOMAS WALKER LLD Doctor's Commons London    

To the truly virtuous Mistress Mary Griffith:  
Lady,  
THe Author of this Essay made you his Pattern, which (being a Posthume) begs you the Patroness: let its infancy plead its excuse, if it deliver in broken words but half your worth ● and if you please to take it into your protection, it may hereafter come forth more knowing of your virtues; some incredulous people it is likely to meet with, who will deride it, as Apocrypha; their sin is their punishment; they have not seen you: and whilst through their malice they condemn the Author; by the truth of your virtues, he becomes a martyr: the Title of this Manuel is general, the excellency of Woman's creation, the intended aim of the Author was particular, your praise: that he might satisfy the doubtful; your perfections (though they are admirable) are not miraculous, which if they were, your glory would be lessened, because they were not so fully your own: and those of your Sex, could not be so justly accused of inclining to the vices of the times, if it were not a declining from their natural purity: your beginnings being equal, makes their infancy proportioned with your glory, but justice; and this work of his, and my dedication but a duty, whereby I am obliged to acknowledge myself,  
Virtuous Lady, Your most humble servant I. A.   

To the Reader.  
IT is not to be expected that pieces though of never so exact and curious frame, composed by the most excellent and ●evenest hand, should pass through the crowd of the Critical and Censorious multitude, without receiving the adust effects of their malignant humours. It cannot be looked for therefore, but that this Essay of this excellent Author, must be forced sometimes in its passa●e, through the dangerous sea of these quarrelling times, to strike sail to those musters of malignant and envious judgements that inevitably will assault it: and it is infinitely beyond my weak ability to come in with such supplies as might rescue so wel-adeserving subject from suffering shipwreck. But sure I need not, the Piece itself is strong enough to stand it out, even to a victory, though it may now and then seem to sink under the abundant pressures of Assailants. Yet give me leave (courteous Reader) at the least to show my willingness to do somewhat, especially seeing It (or rather the world) hath had the misfortune to lose the Author, a Gentleman highly approved for his Religion, learning and exquisite ingenuity: his former Adventuring into the world, in that sublime expression of his Divine Meditations, have been safely landed in the wisest and candidest judgements with approbation and applause; and doubtless, This, cannot choose but receive also a child's portion together with that his brother, and why not a greater? for It Zarah-like put his hand out first, and therefore was the elder, though upon his drawing back, his brother came out before him: They are both like the father, only that, of a more graver, this, of a more youthful aspect: yet if the judicious Reader will be pleased to take an impartial view of Its several Lineaments, he cannot choose but see the true Idea of a most grave and Divine spirit, shining forth in even its tender Nonage. I am sure I shall rather blemish then adorn the ●orke, by saying any thing, and ●ndeed, what need I? Vino vendi●ili non opus est hedera: my general request to the Reader is, that he would be pleased to let It pass quietly, and if he be one that cannot find in his heart to commend and approve it, let him leave it for those, that both can and will, out of a pure judgement and refined wit, give it its due merit and honour; and to such, I promise to remain,  
Ready to do my best service, RALPH MABB.   

HAEC HOMO.  

CAP. I.  
THE Omnipotent in the beginning, created all things for Man; and until all things were made fit and convenient for him, he was not made: But, when they had received their Ornaments, than was brought forth this admirable creature, (the Image of his Creator,) who was so excellently composed, that his Maker had not only given him [Os sublime,] a face upward: but [mentem internam,] a mind inward, to behold the Heavens, and all under them: Homo ad contemplandum Creatorem suum creatus est, saith Gregory. 
Gregory.  Certainly, one would think, that to the making of so Divine a creature, some extraordinary matter, collected out of the Quintessences of the celestial spheres, aught to be prepared. One would scarcely believe, (but that it is written, where is no falsehood▪) that the base earth were his best apparel; nay worse, not earth, but Dust, (the very contemptible Dust,) which the least wind blows away.  
But, when we behold his daily carriage, his pride and haughtiness; with what disdain, he not only contemns inferior creatures; but such as were created equal with him; we may judge him, either to be made of better stuff than we have heard of: or, that he very much forgets his beginning.  
He was not made of Heaven, nor in Heaven; but in earth, and of Dust, amongst (his fellow creatures) the beasts of the field: of the same mettle, in the same place, and in the same day with them.  
What should make him so proud, as to Despise, and, with so many sought-for words contemn Woman (his other self?) Doubtless, it proceeds from his ignorance or forgetfulness: in that he knows not, or will not remember his low beginning, (even out of the Dust:) and, had need to hear this sentence again from Heaven, oftener than rain upon him, Nosce teipsum: otherwise, he would not esteem so unworthily of Woman, which is his other half, and part of his own bodily substance. It shows, as if a man should love his head; and hate his brains: Is not she, he? Examine, and you will find small Difference.  
As, first; for name: though (for necessary distinction sake,) they were created male and female, and two bodies: yet all (in one Word) makes but [Hom●●] one Man. 
Cicero.  Which very Word Cicero, (the most eloquent of his time,) thought no barbarism, to bestow upon a Woman, and a virtuous Lady; when (remembering his commendations to her, in an Epistle to her husband,) he calls her Homo Singular is pudicitiae ac pietatis.  
In the sex, is all the difference; which is but only in the body. For, she hath the same reasonable soul; and, in that, there is neither he's, nor she's; neither excellency, nor superiority: she hath the same soul; the same mind; the same understanding; and tends to the same end of eternal salvation that he Doth. In which, there is no exception of sex, persons, or nation: But (in the resurrection) she shall, (without exception of sex) obtain like body with him; according to the similitude of Angels: For, they were bought at the same price, and shall dwell in the same glory.  
She hath not only the same name with him; but, they are both of one figure; made by one workman; of one substance; in one place; in one day; so that, there is no such general difference between them, that can give excuse to man to esteem basely and meanly of her, but that he must needs (therein) touch himself: since she was made so equal with him, and so like him. Notwithstanding, there may be observed some rice differences between them in their creation: but indeed, they are such, as rather much increase her praise, then detract the least scruple from her worth and excellency.  
As For example: First, though she were created with him, in the same and one day; yet, not at one time.  
Secondly, though in one general place, yet not in one particular place.  
Thirdly, though of one substance, yet not of one matter.  
Fourthly, though of one workman, yet not in one manner.  
Fiftly, though of one figure; yet not of one form.  
Sixtly, though of one general name; yet not of one particular name.  
These things, (though they seem never so slight and trivial,) make much for her excellency and honour. Therefore, to the end I may keep some order in what I intent, I will First show what I have observed upon these six former Differences; of Time, Place, Matter, Manner, Form and Name, (which I intent, shall be the principal heads of this my Discourse.)   

CAP. I.  
FIRST, 
1. Time.  I will begin with the time of her creation. It was not, until all other creatures (both in Heaven and Earth) were finished, and provided for her: That when she came, she might find want of nothing. She had the fields to refresh her; the trees to shade her; the rivers to bathe her; the Heavens to light her; and a husband to cherish and love her: who was neither perfect nor happy, till he had her. A benefit which Adam wanted: For, he lacked and lived without a helper, till she was made: and he that wants help cannot be happy.  
Secondly, she was not made till GOD made Adam: so he had great need of her. For, after he had told him, 
Gen. 2.  it was not good for him to be alone; he brought him all the creatures of the earth, to choose him out a fellow; but he (with a small appetite) viewing them over, gave them apt names, according to their dispositions: but for Adam found he not a fit help. From whence, I observe, that she was not made by chance, (as a thing unnecessary, and not thought of; but by reason of the present occasion:) or, as that she should never have been created, if any of the beasts could have served the turn. (No beautiful thing is made by chance; but, by some ingenious and operative art:) But she was made by great deliberation, and profound consideration. For, if there appeared a great counsel and deliberation in GOD, (in these words let us make man,) before he made him; (and yet therein was she also contained:) so certainly, no less in her particular creation. For, though he had already determined what to do, when he said; 
Gen. 2.  I will make him a helper: Yet, that Adam might take knowledge how great a benefit he was to receive, he first makes this search (in his presence) among all the living creatures of the earth, to let him see that none was fit for him, but such a one as he himself should specially create: and, that (without her) he were but a misery in a man's likeness. For, though he had both Heaven and earth in his contemplation, yet he lacked that which they all could not supply.  
This helper therefore being found, he proceedeth to as large and more exact a declaration of her creation, then of his: as we shall more largely show hereafter; which was done while Adam slept. (For it was not fit that he should behold the creation of the excellent creature, that had not seen the making of the meanest: and, peradventure, lest Man should after presume to have had a hand in her making; and so, make slight account of her:) While he slept (I say,) without his ca●e, advice or counsel was she created. From whence, some gather, that the affections of men should sleep, when GOD chooseth and fitteth them Wives: And that neither beauty, riches or honour, etc. should sway them; but only the first cause; [Commodum Auxilium,] and the immediate hand of GOD; who provides her and gives her.  
She being thus made, is brought forth the last creature in time, as an epitome, conclusion, period, and full perfection both of Heaven and earth. For GOD making all his works of two sorts, [Incorruptible and Corruptible,] began at the noblest of the one, and ended in the noblest of the other.  
For first, he made the Incorruptible Angels, etc. Then (for corruptible things:) First, the Minerals; then, Vegetables; then, Fishes; then, Birds; then, Beasts; then, Man in his own likeness, [the one, Male; the other, female:] but the Woman last. Every work being still more perfect than other, still ending in the most perfect of all, he rested; as having finished all in her, beyond whose perfection no creature more could be added, created, or imagined. But, though she were last in time brought forth: Agrippa is of opinion, that GOD determined her creation first of all; before he began the World. For Wisdom considers to what good end and conclusion she will bring her work, ere she begin; still framing the last before the first. And Woman, being the last creature, and perfect conclusion of all God's works, was (no doubt) first of all drawn forth in that fair proportion (we now see her,) by God's eternal wisdom, as the period of all; long ere the rest were began to be framed.  
Thus much then for the time of her creation, which appears not to be till all things were provided for her; not till Adam saw he had great need of her; while he flept; last, as the perfection of the rest: And, though last in creaation; yet first in determination.   

CAP. II.  
SECONDLY, she is dignified in the Place 
2. Place.  of her creation. And, that the place of birth, making, or education, makes much to the praise or dispraise, not only of men, but of beasts, and sometimes of senseless creatures; both the ancient Histories (profane and Divine,) for their estimation do record; not without the confirmation of common opinion and experience: Which was the reason why Isaac was commanded, not to take a Wife out of Canaan; 
Gen 24.  but in Mesopotamia: (the worthiness of which place shall after appear.) The like (for vituperation) is that of Nathanael: 
john. 46.  Can there any good thing come out of Nazareth? Still having a respect to the place. But the place of her creation was dignified,  
First, in the Name.  
Secondly, in the Situation.  
Thirdly, the Rich plenty.  
Fourthly, the virtuousness of the Plenty.  
And Fiftly, the company.  
I will begin at the last, first, and (for once) set the cart before the horse.  
For the Company: 
The Company.  it was an habitation of Angels; one of which afterwards kept the place with a fiery sword: And, it was also the walking-place of God, and is yet (unto this day) environed with a flame, not far from Babylon, (as some conjecture out of Pliny.) 
Pliny.   
Secondly, for the Plenty: 
The Plenty.  it had in it all manner of things good for man's life, it wanted nothing, either of pleasure or necessity: The beasts were obedient; the trees fruitful; the fruit nourishing; the herbs pleasant in sight; the flowers delicate in smell; the rivers, not only watered the Garden (and dividing themselves into four parts, made it both pleasant in form, and fruitful in effect;) but also, brought forth most fine gold for ornament, and precious Gems (of more estimation and worth than gold,) for beauty and medicine.  
There was no evil thing in it: nay, the tree of good and evil, (though the eating thereof was a deadly poison to Adam and his posterity,) was good in itself; and ill only in respect of the commandment: Quid bonum? quod DEUS vult: Quid malum? quod DEUS vetat.  
Thirdly, 
The virtue and efficacity.  besides all this fertility and rich plenty; (with the like whereof GOD hath also in some measure enriched some other places.) There was that most desired rich Jewel, and inestimable vertucus treasure, 
Arbour vitae.  (the Tree of life;) no where else under Heaven to be found: whose fruit increased strength, and lengthened the life of man. Not as other fruits; which also being eaten, bring health and increase the vegetative part of man, for a time; and were made to drive away thirst and hunger: but (as venerable Beda writes,) 
Beda.  it had Divinely received this virtue, that who so tasted of it, it should preserve his body in stable health and perpetual soundness; so that it should not fall into worse estate, by any infirmity or weakness of age;) nor ever die (adds Zanchius.) 
Zanchius.  Which proves, how much in virtue and value, (as well as in plenty and pleasure,) that place exceeded all others.  
Fourthly, 
The Situationo.  for the Situation: 
Nil amoenum mag●●ac Fertile, Ipsa Mesopotamia. Ezech. 27. 23.  it was in Heden, a place very fruitful; and Heden was in Mesopotamia.  
That it was there placed appears out of Ezekiel, where mention is made of the sons of Heden, which are joined with Canneh and Haran: which place (being also the habitation of Terah, and Abraham;) is now known to be a Region of Mesopotamia.  
As for the particular site of this garden, it was [in loco editissimo,] in the highest part of all the World, (saith Adricomius Delphius:) 
Adricom. Delphius.  and nearest lift up to Heaven, where is the height of all happiness, and happiness beyond all height.  
Fiftly, for the names of this place: 
The Names of the p●ace.  They are three. One of the Country [Mesopotamia:] the other, of the region [Eden.] The third of the garden [Paradise.]  
The first signifies a place between two Rivers, 
Mesopotamia.  as that lies between Tigris and Euphrates; which is the cause of the great fertility. Mesopotamiam fe●tilem facit Euphrates, in quam quotannis, quasi novos agros invehit.  
For the name of the Region [Heden,] 
Heden.  it is (in Hebrew) no more but Deliciae; a place of Delight, (saith Isidore:) 
Isidore.  and it must needs be very fruitful; since from thence runs the river, that (spreading into four parts;) waters and makes fruitful the most part of all Asia.  
As for the particular name [Paradise], 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being a Greek word, it is correspondent to the former; and signifies, but an hortyard, or Garden of pleasure. But such a place indeed it was, and is, and so warily kept from man, since (for his disobedience) he lost it; that where it is, or what it is at this day, the best Divines cannot resolve: which makes S. Ambrose say, 
S. Ambrose.  If Paradise be such a thing, as that only S. Paul, or scarce any like S. Paul could see in this life; (and that, whether in the body, or out of the body he cannot tell:) how shall we resolve where it is placed, since we cannot see it? or, if we could, we are forbidden to declare it. But, whatsoever it now is; into this place of Paradise (which then so highly flourished in delight:) the LORD brought Adam from the company of the ruder beasts, before he would make Woman for him. Which shows, that he had no birthright to the place; being not made there, but that as he received the first, so shall he and his sons receive the second Paradise by grace and favour only, and by no claim of merit or birthright. But this place was the Woman's native country: For here was she created.  
But, that appears not fully and expressly in the text, may some say.  
To that Zanchius 
Zanchius.  answers. The commandment was given unto Adam in Paradise before the Woman was created. Therefore unless GOD took Adam forth again of purpose, that must needs be the place of her creation. To which Agrippa adds, 
Agrippa's conceit.  Mulier formata est in Paradiso cum Angelis.  
No marvel therefore, if Isaac were commanded to take a Wife in Mesopotamia; 
Gen. 24.  since in that Country was the place where the first Woman was made by the hand of GOD: Which place (as you have heard,) is dignified in the name; the Plenty; the virtuous riches of the Plenty; the Situation; and the Inhabitants. From all which particulars may be gathered these observations.  
First, 
α  that as the Name of the place signifies it to be of pleasure, delight, and beauty; so is the creature (there made) beautiful. For, the pleasure and delight of Man; (as it is confessed in the Book of Ecclesiasticus.) The beauty of a Woman cherisheth the face, 
Ecclus. 36. 22.  and a man l●veth nothing better. And indeed well may her beauty be compared to a flower; and herself to a garden: For she belongeth but to one husbandman; and aught, but by one alone to be ordered and disposed. So that, whosoever comes, either by craft or force, to take any of the pleasures there, is but a thief. Pec●as (saith Martial,) 
〈◊〉.  nec tua furta●egis▪ (for so the Poets call adultery. 〈◊〉 Therefore, to defend 〈◊〉 place GOD hath set a red Cherubin, with a fiery blade in the entrance and face of this Garden: that, with the sudden flash of crimosine blushes, beats back all presumptuous and unlawful assaults of such as boldly venture to violate the forbidden fruit.  
Secondly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the Place of her creation was elevated, and in the highest place of the World; so hath it given Women some remembrance thereof in their nature. For, most of them are not so giddy, 
Agrippa.  in looking down from high places, neither are they so soon dim of sight, or blind in age as men are.  
Thirdly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the place was very pleasant and fruitful; so was the Woman: whose children since have filled the whole World.  
And, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the plenty was rich and precious; so is her fruit: Which not only filleth the earth with Men; but, the Heavens with Saints; who are as dear and precious in God's sight as his eyes: Who (being the true Tree of life,) hath bowed himself from Heaven, as low as the cross; that we might cat and live for ever.  
Lastly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though she be (for a while) banished from the company of those Angels, that inhabit and keep the fiecry passage into the place of her creation; yet, in the end, not only she, but her offspring, (the children of GOD,) shallbe with great joy received into the heavenly Paradise, by redempti. demption; there, to remain, without danger, or fear, of falling for evermore. And so much concerning the observations of the place.   

CAP. III.  
THE third difference, 
〈…〉  is of matter. For, though (as I said) they were made both of one substance, (which was, originally, earth;) yet was her body made when it was more resined and 〈◊〉.  
〈…〉 indeed: and 〈…〉 comes out of the 〈…〉 nei●●er of 〈◊〉 form; 〈…〉.  
Adam was made of dust, (of red earth mingled with yellow, saith josephus;) 
josephus.  which he holds to be the right colour of the true elementary earth: But Woman was made of a more noble substance, that cannot (of it self properly) be called earth; but only in respect of whence it was taken.  
Earth is dead, and senseless: but the matter of her creation was sensitive, and living. It was (saith Moses) a bone taken from Man's side: 
Gen. 2. ●1▪  But bones (saith Magirus) are senseless, 
Magirus.  nullo sensu praedita. Therefore this was not a bare bone, but took with it a part of the adherent flesh, by the confession of Adam himself: 
Gen. 2. 23.  This is bone of my bone, and flesh of my flesh.  
From hence it appears, that she was made both of the bone and flesh of Adam; but yet (it seems by the first description) of more bone than flesh.  
1. First then, (that we may take hold of such considerations, as do add to her dignity,) we know, she was made of bone.  
2. Secondly, not without some flesh.  
3. Thirdly, of more Bone then Flesh.  
4. Fourthly, let us observe of what Bone.  
5. Fiftly, why, but of one Bone?  
6. And sixthly and lastly; from what place it was taken.  
First then, it was a bone. (The description of bones take thus, 
It was a Bone. Magirus.  out of Magirus: Ossa sunt animalis partes durissimae, ad totius stabilitatem et fulcrum: Bones (saith he) are the hardest part of a living creature, for the establishing and upholding of the rest:) so that, the bones are, as the frame and substance of the body; and the flesh, but the plaster, cover, or ornament.  
A man therefore seems like a fair ●astle or fort, curiously and politely built. For, nothing appears outward, but fair flesh, being a well-wrought plaster, taken out of the earth: But within, it is strongly fortified with a firm and solid frame, composed of substantial bones, (like huge beams or Iron bars,) not only to uphold and keep upright; but to strengthen and establish the whole building, aswell for assaults, as defence; so that they are of great and necessary use. For whereas Man▪ of all other creatures, hath (as I have said) Os sublime; it is long of his Ossa sublimia, that rear him upwards, and sustain him: otherwise, he might grovel on the ground, like beasts of the field; or creep upon his belly, like his enemy (the Serpent.)  
Moreover, as Man is called [Microcosmus,] a little World: so (to fit him to it;) his head is compared to the round Heavens; his eyes to the Sun and Moon; his hairs to the trees and grass; his flesh to the earth; his veins to the rivers: but his more solid bones are compared to the precious gems, and hard metals, and minerals, which are the riches of the earth: And, as these riches lie deep and hidden, and are not presently at hand: so these bones lie deep, and round, enclosed in the flesh; that they might suflein it; and it, cloth, and cherish them. Of this rich and necessary part of man's body, was Woman composed.  
From whence may be observed, that God made her not of what came next to hand, either of skin or flesh only; but pierced into the intralls, and very bones for her: that Man might acknowledge her to be very near him indeed; and esteem her as his prop, and as necessary a help as his bones, (in the execution of his calling:) so that she might sustain him, and he cherish her.  
Secondly, she was not made of bone only, 
Not a Bone alone, but with some flesh.  (which is but sencelese of it self;) but, of some of the adherent flesh also; which gave both life and sense to it. For, in the word (flesh) is comprehended, the Sinews, Veins, Arteries, and Muskles, which convey the spirits of life and sense, quite through the body; of part of which she was made: not, of skin. For, he saith not, skin of my skin: but, bone of my bone, and flesh of my flesh. For, the skin is so stretched over the body, for a cover; that it may without much pain, be separated and drawnoff from it; (in some places more easily; in some more hardly:) but, the flesh is more sensible, and sticks more fast than so.  
It may seem therefore, that the reason (why she was made of some flesh,) was; that it might give a nearness, and a life, and (therein) an honour to the matter of her creation: and, to make good that saying, (they shallbe two in one flesh:) left man should object, she was but a bare bone; and of too hard a disposition and temper, for his helper.  
Thirdly, 
And but of some flesh.  why she was made but of some flesh, and more bone; may seem, that (because flesh is the weaker and frailer part of man; and (in the Scripture) for the most part, taken for the corrupt, sinful, and unregenerate part.) GOD would not chiefly make her therefore of that corruptible and contemptible matter; left man should despise her: but, of the stronger, nearer, and more firm part of his body; that she might prove the more able and fitter helper for him; and he account the more worthily of her. So that, here is an intermingling and conjunction of both, in that equal and sufficient proportion, that GOD thought fittest, for the establishing of her worth, and the preventing of his objections.  
Fourthly, 
Of a Rib.  we are to consider, which of his bones it was.  
A Rib (saith Moses,) which bone takes his name from the office, which it performs in the body: 
Costis,  Costis, quasi Custos, a keeper.  
There are but three principal parts in the body: (the Heart; the Head; and the Liver.) One, for counsel; the other, for government: and the third for nourishment. And they are all in the custody and keeping of bones: But, the two chiefest, (the Heart, and the Liver,) are within the protection of the ribs: which compassing and bending about them, do seem to embrace, and enfold the body, after a more loving and kind manner, than any of the rest: and, do not only strengthen; but (by enclosing,) protect and defend it.  
And such indeed is the true nature and disposition of a Woman taken from hence; for, she doth not only enfold and enclose Man, (while she breeds him in her womb,) and after, most tenderly hugs and nourishes him in her arms, during his infancy;) but afterwards, (being joined unto him in marriage,) embraces him most lovingly and affectionately: yea; and (some time) so boldly interposes herself in the office of a Rib, (for his defence,) that she hath much endangered, and (some times) suffered her life to be lost in the stead of his: which common and almost daily experience proves true, too often.  
Moreover; a Rib, if it be gently handled, is the most easily and farthest bent (without breaking) of all other bones; (being, indeed, already naturally made a little compass and bowing of itself:) but, if it be violently struck or crushed, it is soon cracked. So Woman, (being naturally made gentle and tractable, of herself,) is with gentleness bended every way easily: but, (if with rudeness handled,) not only her body, but her obedience; yea, and her very heart is broken.  
And as a R●bbe cannot be divided from the body of man, but by death; or by extreme violence: So cannot woman be divided from that sacred conjunction, (in which she is made one body with her husband,) but by death, or adultery; which is the extreme violation of the nuptial bed.  
Fiftly, though she was made of a bone (or rib; 
Yet but of one Rib. ) yet was she made of no more bones, or ribs, but one: GOD took no more, but only what would serve to make them bone of one bone, and flesh of one flesh.  
From which I briefly observe (with Zanchius. 
Zanchius. ) that she was but partly adam's, and, not all wholly of his substance; or totally taken out of him: to the end, that Man should not presume tyrannously to usurp more authority and command over her, then is fit; and (bragging she was wholly taken out of him, or his superfluous chips,) should suppose himself absolutely her Lord and Master; and claim her, as his own [jure creatio●is] by right; as directly proceeding from him; but, that he should remember, that she is one Rib of his, and no more; and, that the rest of her body (in the composition) was added and supplied by the Lord himself, whose (indeed) she is by right: and who hath only lent her unto him, as a fellow-helper; and not as a servant.  
Sixtly, and lastly; (for I labour in all to be very brief:) 
This Rib was taken from His side. ) I observe the place of this bone. It was the side [Latus:] so called led [à Latendo,] of lying secret or hidden. For, it is situated under the arm; which, both hides it, and defends it. Which gives a good admonition, (even in nature) to the unruliness of men's Tongues (in our age:) who would not so carelessly discover, and lewdly speak, or write against some delicts and trespasses in Women, (which, peradventure, they themselves have caused, and been guilty of;) if they did but consider, that she was taken from the secret side: which should rather be a place to hide and cover them. And, from under the arm; that should rather be stretched forth and lift up to defend and protect them; then, either by their deeds or words, to oppugn, or detract them.  
From the side, (I say) she was taken. Latus, the very place of rest. For, no way sleep we so scundly, nor lie we so easily as on our side.  
They used not (in old time) to rest or sleep only on their sides, but also, to lean at their tables or couches, at the taking of their bodily sustenance. Which custom, many countries (in the East,) even at this day, do observe.  
The consideration of this, gives us occasion to observe, that no man sleeps more sound, nor rests more securely, than he that leans upon the fair bosom of a faithful and loving wife; upon whose care and provident housewifery, he may safely rely, for the receiving of his daily diet and sustenance, both in due season, and in comely manner.  
Moreover, she was taken from his side; not only to give ease and rest to him, but also, to give dignity and honour unto her: For (as it hath been observed,) as she was not made of his heaed, (to sit above, and 
a Martial. lib. 8. Ep. 12. Inferior Matrona suo sit, Sex te, marito; Non aliter fiunt F●mina virq●e pares.  rule him;) so, was she not made of his feet; (to be despised, and trodden under him:) but, from his side; (to be equal with him,) so that, though he be her head; she is not his feet: but may go side by side with him. For GOD said not to Adam on lie [Dominato] rule thou; but, to them both [Dominamini,] rule ye They are b●th (then) Legati à latere; and alike in commission; as well, as in fashion. And, it must needs be so. For else, she could not be [Commodum auxilium,] an equal help for her husband. Either they must be equal, and both alike; or else, could they never justly be fit.  
It was said to Adam: earth thou art, 
Gen. 3. 19  and to earth thou shalt return; so, seeing the Woman was taken from the side; to the side let her return. Let the side (on God's name) be the place for her again; yea, and next the heart. For, if her husband can say (as Adam could) Deus adduxit, the Lord brought her to me: he shall not find his own ribs truer unto him, than she.  
For, as Salomon's Mother taught him, (and she knew what a Woman was;) the heart of her husband trusteth in her: 
Proverbs 31. 11, 12.  she will do him good, and not evil, all the days of his life. And thus much for the matter of her creation.   

CAP. FOUR  
FOurthly, 
4. 〈◊〉  though they were made both by one workman; yet, not in one manner. For it should seem (by the description of their creation,) that the Man was (as it were) but a work of nature; and, the Woman, rather a work of miracle. For, the Man was brought forth of the earth, (not only the general and natural Mother of him; but, of all the beasts, and bruit creatures of the earth beside.) From whence, as he took his beginning; so also he took his name, [Adam,] earth. Which also, (at the same time) with him, brought forth diverse other creatures, of diverse forms and qualities; but indeed, devoid of reason. Which (of all creatures, made of the earth,) was given only to Adam: who, therein especially differeth from them; or, otherwise, but very little.  
The earth (then) is his natural and original Mother: which not only, at the first, (by the very fiat, and word of GOD,) brought forth beasts, cattle, creeping things, and living creatures: but also, even at this day; it doth continue still (by the power of GOD given unto it; and, by an effectual heat, and natural operation, received from the government and revolution of the heavens:) doth, (I say) naturally yet produce, and bring forth diverse living, creeping, and flying creatures, of it own accord. Which we may see by daily experience.  
For, diverse little creatures are procreated by the Sun's heat, and the earth's sliminess. Which, (from earth, growing into living things:) first, stir; then, creep; then, leap; then, fli●; (as worms, serpents, frogs, and infects;) which have, as well the benefit of sense, motion, and generation, as Man. Which thing also, is as common in the Sea, and waters: which, not only in the beginning, (but still to this day) do naturally bring forth fish, and foul. As among other things, 
The Barnacle.  the Barnacle, for example; (a creature not far to be sought; but even in our own Land;) with diverse others.  
All which, are (from the mixture of heat, and moisture, after a natural manner compounded, 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 substance, and elementary Commixture, with the beasts) took also his corporeal beginning: But, the Woman will seem a more Divine work, if the manner of her creation be, with his, compared. For, she was made not only of such a matter; but in such a manner, as no other creature whatsoever.  
For first, (as I have said,) she excelled Adam in matter, (being made of b●ne, and flesh; a more purified and noble substance:) That the manner was much more miraculous, is evident. For, she was made out of a living and sensible creature: as no creature under Heaven, but herself was. All other creatures, (yea; and Adam himself) were made, and produced, by the ministration and operation of natural Elements, (either out of the water or earth,) which are (of themselves) senseless; but she, from Adam's own sensible side; to whom, GOD had (before) not only given a lively body, but a living soul.  
Had she been made but of the living flesh, of some gentle beast, it had yet been (in respect of the lively and prepared matter,) somewhat more honourable, then that of his; whose substance of creation was base and senseless, till it was purified and enriched with a s●ule: but to be made of his refined, living, and sensible body, and, after so miraculous a manner, must needs give great commendation, and add much respect unto her.  
GOD is said (according to Anselmus) 
Anselm.  four manner of ways to produce Man into this World: two whereof, seem natural; and two are miraculous  
1. The first way; out of the natural 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, (miraculously.)  
3. The third way, by Man and woman; as children are by common 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 seems more wonderful and miraculous, then that of his, (she being indeed made, only by God, without influence cooperating from the Heavens, or the earth.) Out of which consideration, Agrippa is bold to set down his opinion, 
Cor. Agripp●'s opinion.  thus plainly: Vir itaque Naturae opus; Mulier opi ficium Dei; Man is therefore the work of Nature; and Women the workmanship of God. If we observe moreover, the Words which the Scripture and the Prophets, and Father's use, in the description of the Creation, we shall find some things worthy the consideration, that express the manner of her creation, to be as excellent, if not much above his. The words which are most used in speaking of his making, are: feci●; creavit; finxit; plasmavit; formavit. Fecit, he form, creavit, he began, or first produced, finxit, (properly) he made of earth: plasmavit, like a potter's vessel; formavit, he fashioned, like clay: Still intimating his low beginning out of the earth, like a piece 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 making (though some of these words, for variety sake some time also fall, into the Story) yet those that do most properly express it, are of more elegance. And the very words of Moses are sometimes translated, Struxit sometimes Exstruxit; and sometimes, Aedificavit. But of these three is the manner of her creation chiefly to be discerned. We will therefore observe them all in order: for they all do well express it.  
First then, Struxit 
Struxit.  he framed; like a right skilful and provident workman, 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 hue and square out their work, to a fitness, before they begin it. Which word [struere] saith Festus, 
Festus.  among the ancients, signifies not only to frame, but [augere,] to augment, increase, or multiply, which therein God did. For taking but one rib from Adam, he added so much matter unto it of himself, as made up the Woman's whole body: 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] 
Extruxit.  he erected it. For having first, (like a Skilful 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 beautiful manner raise the Woman's head, face and countenance, that she also might view heaven, with her eyes, and touch heaven, with her prayers, as well as he.  
Lastly, [Aedificavit,] 
Aedificavit.  after he had framed and erected, he builded, finished, and established her: like a firm edifice, and beauteous 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 repaired; or a broken rib of adam's set upright again: But this word [Aedificavit] bars that conceit quite: for he saith not [instauravit;] but aedificavit: 
Isidore.  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 being [aedificata,] and builded after the manner of a house, must have and retain some qualities of an house also.  
A house is thus Etymologized by Sextus Pompeius: 
Sext. Pompeius.  Aedes, est domicilium in edito loco positum, simplex, et unius aditus: et aedes vocata; quòd in eo aevum degatu●; 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 Woman: For she must be but one; one wife, to one man:) who, being joined, notwithstanding are but one still. And, there must be but one entrance unto her; and, that is, by the lawful way of marriage. For whosoever 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 until he die, or till this beautiful building fall into the Lords hands before him. When, either he must marry again, or be counted no housekeeper, according to that of Agrippa: 
Cor. Agrippa.  he that hath no Wife, hath no house.  
One property more of a house I will add, she is always at home; and, as seldom from out the compass of the foundation, as the whole frame is: or, if necessity, (like some violent wind,) force, or drive her forth; she goes (like the snail) with her house on her head; the care of that is still in her brain; continually urging and oppressing her, till she return, to guide it again.  
But this word Aedificatio, (from whence she is aedificium,) signifies, not only a private house, but a Temple. Vltoris primâ Martis in aede sedet; saith Martial. 
Martial.  Also Socrates 
Socrates.  calls a fair and beautiful Woman, by the name of a Temple. And Templum (saith Festus) 
Festus.  signifies aedificium Deo sacratum; a house consecrate to God.  
And, such indeed is a Woman, to whom GOD hath not only given his image; but, hath made her his house.  
No Man (saith john) hath seen God at any time; 
1 john. 4. 12.  But if we love one another, God dwelleth in us: And that affection of love, is principally commended in Women. And therefore they may be called the Temples of God.  
It is true indeed (which Solomon says:) 
1 Kings 8. 27.  the Heaven, and the Heavens of Heavens, is unable to contain him; much less the house which I have built. Which Saint Stephen confirms in the Acts: 
Acts 7. 48.  The most high dwelleth not in Temples made with hands: But yet neither of them saith, that he dwelleth not in Temples, made with his own hands. For it is so plain in Divinity, that Saint Paul wonders, the Corinthians could make a question of it: know ye not (saith he) that your body is the temple of the holy Ghost, As if he should say; If you know not this, you know nothing. Nay it is not only the Temple (which is the house of Prayer, in which the spirit makes petition for us, 
Rome 8.  with sighs and groans that cannot be expressed) but it is his private dwelling house, and supping room: wherein Christ, both eats and is eaten. As he himself acknowledges in the Revelation. 
Revel●t. 3. 20.  Behold, I stand at the door, and knock; If any will open, I will come in and sup with him, and he with me.  
Moreover the material Temple, (the place for God's 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 be compared for form and outward beauty:) but the spiritual Temple, (of which the former was but a figure,) 
Ephes▪ 4. Coloss. 2. 1 Pet. 2. 4. 5.  is a lively habitation, compacted and knit together with living stones: of which the principal and head stone of the corner, is our Saviour himself; who was cut from the Mountain (in Daniel) 
Daniel. ●. 34.  without hands. Which living Temple, and Church of GOD, is also (throughout the Canticles, and many other places of Divine Scripture and fathers,) compared to a woman; whom Christ cherisheth, commendeth, and espouseth. So that she is his Temple, both Typically and corporally. And, not only 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 spiritually, as well as in women, (according to that of Solomon; his delight is, to be with the children of men:) yet, did he never dwell with any of them (corporally, and in the flesh,) so miraculously, as he did in the body of a woman, (the blessed Virgin Mary:) whose womb was his place of repose: and whose arms were his cradle of rest, during his infancy.  
Then is she (certainly) not only aedificium; but, Templum Domini. Nay more, sapiens mulier aedificat domum suam; a wise Woman (saith Solomon 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 help for man, She must not resemble a fixed house for man to repair unto only and repose in: but (seeing his vocations are diverse and call him every where,) to the end that she may ubique auxiliari aid him wheresoever she is; yet compared to another movable building, (none of the least, nor meanest, for art and workmanship) which is like her own. And that most fitly; by one of her sex (a Queen, and Salomon's Mother,) I care not much if I give you a touch of it (though 
a Mr Wilkinson, in white Hall at the Marriage of the L Hay, with Honoria, daughter to the L. Denny. 1606.  others have much more learnedly descanted on it, before:) but I will be the briefer. Similis est navibus Negotiatoriis, (or Mercatoris:) She is like (saith she) a Merchant's ship, 
Prov. 31.  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 withal,) she goes on through all the letters of the Hebrew alphabet, 
jerem. in Threnis.  (after the manner of jeremiah,) in the praise of Women, even until the end of the whole book. But, like (indeed) she is unto a Ship; not only in body; but in use.  
For (somewhat to fit her body, to it,) there is an opinion of some, that the first Woman (being made of a rib,) was like it in shape and crookedness: wherein, she aptly resembled the compassing part of a Ship. But, this old wife's fable is to be rejected: and, instead of that, is to be observed out of the old Anatomists, that the Spina or backbone of her body, (from which the ribs, like rafters, arise in a bending manner,) was called Carina; from the likeness it hath to the ke●le and sides of the ribs of a Ship; the arms and legs elevated, resembling the stern and foreship. And (indeed) much more resemblance is there (to a Merchant's ship) in a woman; then in a man. For as a Merchant's ship is of greater burden, and larger of receipt, than another: (because of her traffic and carriage.) So, the body of woman is of larger capacity, in the sides, and hath more rooms of stowrage, then that of Man.  
Moreover, a Merchant's 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 honourable: So, is the body of a woman, in respect of others; To whom men are commanded to give honour (by Saint Peter:) 
1 Pet. 3. 7.  in which place also, she is called a vessel or Ship. She is like also in use and ornament: For, the Ship is the storehouse of the Merchant, and the wife keeps the store of her husband. According to the speech of Zorobabel, in Esdras: 
1 Esdras 4. 22.  do you not labour and travel, and g●ve, and bring all to women?  
The Merchant trusts his credit to the safety of his Ship: And, the husband his credit to the chastity of his Wife.  
A Merchant's ship, is a bark of traffic, not of war: So, a Woman, is a vessel of peace; and not of violence.  
A Merchant's ship, brings her food from f●rre: And, a woman, her portion, (the substance of her husband's food) from far; from another family, another shire; nay, sometimes, another nation.  
A Ship, is a defence against the waters of trouble in the Sea: And a woman against the fires of temptation, in the earth.  
A good Ship (the greatest of all creatures movable 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 Ship 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 ship under sail, is the fairest sight in the Sea: And a woman modestly attired, is the delightful 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 seems, GOD having made Man, to live and exercise his calling on Sea and Land, provided for him a wife, that should both resemble a ship, and a house: an habitation for Man on earth; and, a Temple for GOD in Heaven.  
More hath been added by others; wherefore, I will end this with the Etymology, of a ship, out of Isidore Hispalensis: 
Isidor. Hispal.  Navim dictam (saith he) eo qu●● Gnavum rectorem quaerat, It is called a ship, because it requires a well tried Pilot, to guide it: that is (saith he) a skilful, wise, and valiant guide, to direct and lead it safe through the dangers and chances of the Sea: so (certainly) a good woman doth consequently require a good and honest guide; a loving and careful husband; whose providence, aught to provide for her; and, in her, for himself, against all the storms and chances 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 complaints, of such, as for want of skill, have violently shipwracked both fame, credit, and substance, altogether. But of this enough.  
Let us, now we have seen the Manner, inquire what Form and beauty, this edifice, and glorious frame, carries. For Templum also hath not his name in vain, it comes [● Tuendo,] from to behold; from whence, is derived [Contemplari,] seriously to contemplate or advise. And certainly, this beauteous building carrieth such a grace and Majesty with it, that as the Epigram hath it, 
Spectator quicunque venit, decedit amator:  
Aut illum virtus, aut tua forma capit:  
Who comes to view; thy look, a lover makes him:  
Either thy virtue, or thy beauty, takes him.   
Let us therefore examine, what form it carrieth; and to what use, it is so built; that it may, in some sort, appear, how it can justly claim so great praise and Commendation.   

CAP. V.  
FIRST (then) in general, 
5. Form.  for the form. It was given of GOD; Forma, 
〈◊〉  DEI manus (saith Ovid.) Therefore, it must needs be excellent.  
In all other works, the workman gives the form ad placitum: but here; ad imaginem: in this, the workman gave his own form to his own work. So, she was made secundum Imaginem DEI; according to the Image of GOD. Which (although by Saint Ambrose and some others, it be faintly denied, yet) Zanchius (fortified with the opinions of Iraeneus, 
Zanchius.  justinus, Tertullian, and others) doth set down the creation of woman, to be in the image of God, as well as man's; These Fathers (saith he) are of opinion, that the Son of GOD, (from the creation of the World,) was wont to take unto him the form of a humane body; and in that, to appear and speak to the Fathers; to wrestle with ●acob, etc. as it is plain in the Scriptures: and that, when he was to make Adam, he then first of all took that form, and made Man according to that bodily shape, that he himself, than ware, etc. and that the Same CHRIST, in the same form (from a rib of adam's,) made also the woman.  
Besides, more plainly, in his Book of the Image of GOD; in the Thesis, that begins homo fuit totus factus, etc. he saith, when I say [Homo fuit,] that Man was wholly made in the Image of GOD; I do not only comprehend man, but woman also. And, afterwards he qualifies many objections, (together with that opinion of Saint Ambrose) showing wherein he was mistaken.  
We may see now, who gave the form; and, according to what module and pattern she was made: namely; after Gods own image; which is most perfect.  
But, whether this building (for the Form) were square; like a castle, or cornered like a triangle: or round; like a tower: or, like a Roman H. according to most of our modern aedifices, is partly questionable.  
To this, must be answered; that it is made in all the Geometrical proportions, that are, or can be imagined: For, as all Numbers and proportions, for measure, (both of inches, spans, digits, cubits, feet, etc.) are derived from the members, and dimensions of the humane body: so is also the body answerable to all proportions, buildings, and figures, that are. Not only answerable (I say) to the whole world, (of which it is an epitome) but, for the most part, to every particular figure, character, building and fabric, in the World.  
Those two, the first and last proportions are: the one imperfect, mortal, feminine; The other, immortal, perfect, masculine; and 'twixt them both a Quadrat was the base; proportioned equally by seven & nine. Nine was the circle, set in Heaven's place; all which compacted made a goodly Diapase.  
Besides these proportions, which in the Geometrical art signify things both divine, and humane (as you have heard;) there is scarce a figure, or character of a letter) in the whole Alphabet (which are the grounds and elements of all Arts, and Sciences, whatsoever) but may be aptly figured and expressed by some Station, metion, or action of the Body. All which were too long to particularise: but he that will make an ingenious trial may soon see the truth of it. And all these forms are expressible in the body of Woman and man, equally.  
But among all the buildings of our time, a Roman H. seems to be in greatest account. Which letter notwithstanding (in most languages) is not a letter of weight, but only a note of aspiration, or breathing: From whence a man (that would let no occasion escape, to warn him of his mortality) might easily observe, that all buildings, honours, and riches, (which the world seems most to imitate and rejoice in) are but an H. a note or mark of breathing; a sign and figure of frailty: which in the least stopping of the breath, passeth away, and falls again into the earth, from whence it was taken.  
But of all letters, it is the hardest for the body of man or Woman, alone of itself to imitate an H. For it consists of two several disjunct, parts of letters: that is to say of two TWO: both which are signs of the singular and first person; and are of themselves, both good forms of building too, but unless there come somewhat, that (after a friendly manner) may join them together, they both still remain singular and alone: and the building can never come into its desired and beautiful form.  
Wherefore, if either man or woman, (being alone and built according to the singular and first person I) do desire to change for a better: There is no better way to establish and make them most firmly grow into this well approved form, than (by the love of their hearts) to reach each other their hands in direct sincerity, thus, I— I: And let the even and strait course of marriage, fully and firmly establish them into one letter, H. Which not only by uniting of two bodies, makes them erven: but by bringing them into the form of this letter H, makes their even, Heaven: if they continue in the love, which first joined them: which is, indeed Heaven upon earth.  
We see now (by this, that hath been said) that the form of this building is not bound to any one particular figure, or fashion. And good reason is there: for if God hath given man such a wit and understanding, to build his earthly habitations and houses in so diverse squares, rounds, angles, and corners; no doubt, but the house which he himself would build for the honour of his name, should contain them all; and as far surpass them, as the work of God doth the work of man.  
Seeing therefore, to circumscribe the form to certain limits, were but to disgrace the work: we will not compare it in particular to any one thing, but speaking generally (as of a curious building) follow the Allegory of a house. Which name, it naturally (without any crushing) deriveth from the word in Scripture, 
Isidor.  [Aedificium] a building.  
Omnia Aedificia (saith Isidore) All buildings consist of three parts: Dispositio (id est, fundamentorum descriptio:) the foundation.  
Secondly, [Constructio, laterum & altitudinis] the erecting of the frame with the sides, and the knitting of the joints, and the top-cover for the strength, and safeguard of all.  
And lastly; [venustas] the beauty and ornament: whereby it is made, not only profitable for use, but pleasant and delightful to the sight.  
Hitherto therefore, what I have said of the form, may as well be referred to the body of man, as Woman; so as yet she is but Mulier homo; and all one with him.  
But in these three parts (last recited) grows the difference; which makes for her great commendation.  
First then; we will begin (like workmen) at Fundamentorum descriptio, the foundation: and afterwards discourse of framing the sides: and lastly, of the ornament.  
Fundamentum; The foundation is the lowest part of any building, the use being to sustain the rest.  
But in foundations there is much difference: For they are not always, either of one matter, or of one form: For sometimes the foundation is of stone, when the building is of brick: and sometimes of brick, when the building is of Timber.  
For the form, it is sometime made Pyramidically (broad below, and narrow upwards) and sometimes of an equal breadth throughout.  
But of all foundations, that is the surest, that is of the same matter and substance, with the whole building; be it stone or brick: (for wooden foundations, are not aedifices, but cottages.) And that form is most firm and fair, (both by common opinion, experience, and rules of art) that standeth upon arches.  
In this building therefore, if we will declare it to be perfect; we must see if it be all of one substance, from the foundation: and whether the foundation stand after that form, or no.  
First, to prove the foundation of this divine building to be all one with the rest, for substance and matter, from the top to the toe, were easy out of Genesis: but, even in nature it is sufficiently shown.  
For if you observe, by that time the foundation riseth but knee height, it hath so great affinity with the head, that the eyes (as Bateman on Bartholomeus observes) are most inclined and soon weep, 
Bateman, in Bartholomaeum Anglicum.  when the body is bowed and rests upon the bended knees: (so great a Sympathy is there between them!) which affection (as he supposes) grows from this: that because they lay nearest together in the womb: therefore there is such love between them. But I suppose it is because they are all of one matter: which comes next to be examined.  
The faithful are compared by our Saviour, 
Mat. 7.  to a house built upon a rock. As if that foundation were surest that were built on a rock.  
Stone (or rock) is the hardest part of the earth, and is answerable to bones, (in Microcosmus, or the little earth of the humane body,) as I have showed before.  
So that, as stone is preferred before sand in the earth: so bone▪ is preferred before fl●sh in the body, as the firmest foundation.  
Of great bones, are the thighs and legs (which are the foundation) made: Nay, of the greatest bones (saith Magirus) which for form, 
Magirus.  (like two white pillars of Ivory covered and interlaced with flesh and bluish veins, resembling the pretty rivers in purest Marble) do support and bear up the whole body, with an equal distance.  
According to that in the Canticles, 
Cant. 5.  Thy legs are like pillars of marble, set upon sockets of fine gold.  
And again, As golden pillars are upon Sockets of Silver; so are fair feet with a constant mind.  
Where, in the same book, she herself is called a pillar to rest upon. These pillars (I say ● with a comely proportion, bear up the whole body, like a curious arch: whose joints are compared to jewels, the work of the hand of a cunning workman, by Solomon in the Canticles.  
But here is the difference; that these pillars are more large and fair in women, than those that support the bodies of men.  
And not only so in humane bodies; but almost generally in all brute beasts, and creatures of the earth: whose females (for the most part) are larger than the males.  
The reason (for the largeness and firmness of this foundation, above that of man's) may be easily gathered from the observation of the Constructio, the frame or fabric of the rest of her body: to to which, by order we are come: For as the greater the house, and the weight thereof is, the more firm and strong the foundation ought to be: So woman's body, (being a more large and spacious building) requires a more round and solid support, to uphold and bear it.  
For the female body hath in it not only all the rooms and divisions in the male body, but divers others besides that he hath not: And it is made of purpose, so large and fair; not to be a weight, trouble, or burden unto her; but that she might with more ease contain and carry that burden, which shall after grow into so fair an edifice as herself.  
She is therefore so largely made, with so many more rooms than the masculine building; because she must contain another house within her, with an unruly guest, and all provision necessary for him. The particulars of which I leave to the Anatomists, who have not only attributed this fair smoothness, and large spaciousness of body (which is both beautiful and commendable in all creatures) to Women alone: but (as I have said) even to many females among beasts: but especially to all female fish) which for form and beauty, far surpass the males.  
But besides all this, there is in the construction of this building another thing, that is to all buildings both a great grace and commodity; and that is in the house of Almas thus described by Spencer: 
But all the liquor that was foul and waste;  
Not good nor serviceable, else for aught:  
They in an other great round vessel placed;  
Till by a conduit pipe, i● thence was brought.  
And all the r●st, that no you was and nought,  
By secret ways (that non● might it espy)  
Was close conceived, and 〈◊〉 the back gate brought  
That cleped was Porte Esqu●●line; whereby  
It was avoided quite, an● thrown out privily.   
From whence appears, not only the excellency of the work, but the care of the workman to adorn it, and preserve the modesty thereof, that it might be found more fair and beautiful, than the other.  
From the fabric therefore of the foundation and body, let us ascend to the head: to the which we must pass by the neck. Which rising in comely manner out of the body of the building, is compared (in the Canticles) to a tower. 
Cant. 4. 4.  Thy neck is like the tower of David: And (in the seventh chapter, verse the fourth) they neck is like a tower of Ivory. 
7. 4.  Upon the top whereof stands the head, like a fair turret, to cover all; and so it is called by Spencer. 
Up to a stately Turret she them brought,  
Ascending by ten steps of Alabaster wrought:  For so he calls the joint bones in the neck. But for the description of the Turret itself, Spencer (going on in the same place) shall save me a labour.  

The roof thereof was arched over head,  
And decked with flowers, and harbours daintily:  
Two goodly Beacons, set in watches stead,  
Therein gave light and flamed continually.  
For they of living fire, most subtly  
Were made, and set in silver sockets bright;  
Covered with lids devised of Substance sly,  
That readily they shut and open might;  
Oh who can tell the praises of that Maker's might!   

Ne can I tell, ne can I stay to tell,  
This parts great workmanship and wondrous power,  
That all this earthly world's work doth excel,  
And likest is unto that heavenly tower,  
That God hath built for his own blessed bower. etc.   
There is beside (not far above) a description of the teeth: which he compares to so many watchmen in silver armour; which (for brevity) I omit; and only remember this, that Pliny 
Pliny.  observes them to be fewer and lesser in women; to show, that they are neither gluttonous, nor biting creatures.  
One thing more I will add viz▪ in this turret; the description of the cover; which (being composed of most delicate, and almost indistinguishable threads) show like a thatch of gold, to allure the eyes and the hearts of the beholders: yea the king is tied in the rafters; saith Solomon. Which cover, is so ample, and so providently made; that (at pleasure) it may be tucked up (to discover the whole frame,) and again let down, (to hide i● and the modesty thereof from any lustful & too curious eye) which use is confirmed unto them, 
1 Cor. 11. 15.  by S. Paul, who saith it is given them for a covering▪ Which speech give answer unto that mad conceit of Hilarius Drudus: 
Hilarius Drudus.  who says women's long hairs were given unto them, to no other end, but that their husbands might find somewhat to bind and hold them by, while they beat them. But S. Paul says, it was for a covering.  
And thus much briefly for the Foundation, and the Construction of the Woman's body: which is (as Solomon says) in stature like the Palm tree.  
I haste to the Venustas or ornament, Exitus acta probat, saith the proverb: the end proves the work: And Cicero 
Cicero.  compares a man that hath lived well, and is careless to dye well, to a negligent comedian; that hath played well at the beginning; and is out at the latter end.  
This imputation cannot be laid to the workman of this building: For as he began well (laying the foundation firmly, and raising the sides largely;) so hath he finished it with ornaments as beautifully; and such as are not to be found or equalled in men.  
All beauty (saith Agrippa) 
Agrippa.  is of three sorts; either Corporal, Vocal, or spiritual. All which, if we search, we shall find to agree in one; to add grace to this excellent building.  
First then let us contemplate on that which first offers itself to our view; the beauty corporal: 
Corporeal beauty.  Having (as I said) made the frame more large, he gave unto it a more pure and amiable colour: And it is not one of the slightest observations, to consider what colour the body of this building carrieth. Seeing Pyhagoras 
Pythagoras.  was of opinion: that the diversity of colours proceeded from the several conditions and dispositions of the body. So that if the body be inclined (by nature) to deeds of evil, it is sadly and dully coloured: if to bloodshed and wrong; it is ruddy & high coloured. So on the contrary: if to innocency and virtue, it shines and appears in the pure colour of the body.  
From whence Plato 
Plato.  held, that colour was nothing else, but a flame sent from the body, proportionable to the substance that owes it, and the eye that views it.  
But the colour in her, is expressed by Propertius. 
Propertius.   
Lilia non dominâ sunt magis alba meâ.  
The Lilies are not whiter than my love.  
Yet Solomon (one of the best men in all the world; whom the Queen of Saba came so far but to see) was not like one of them, in all his royalty. Which pure snowy colour (the very emblem and hieroglyphic of innocency and purity, is not (in them) artificial. (For, 
Nudus amor, 
Propert.  formae non amat artificem,  
Plain love affects not beauty made by art:)   
But it is natural: as the former word [Alba] carries it. Album naturâ: Candidum, curâ fit.  
To this colour there is added a general smoothness over the whole building; both of them excelling men. So that, it seems, the whole frame is no other, but a piece of polished Ivory.  
Which only gave occasion to the Tale of Pygmalion, 
Pygmalion.  and his Image in Ovid.  
From whence Sabinus 
Sabinus.  picks this observation (upon the same place:) that a wife of so excellent a form, must needs be the gift of God.  
This fair smoothness (which in all works is an excellent and singular commendation) will show the fairer in Woman; if it be but compared with the rude shape of man: who (for the most part) is overgrown and rough, (like the rude and hairy beasts of the field.)  
Neither hath he the rest of his dimensions, so round, soft, smooth, or ample: But in his joints, muscles, and sinews, is more shrunk, hard, and dried.  
So as her fabric shows rather as a new building; and his, like a thing decayed by the weather.  
And this for the general beauty of the frame: but for the particular Symmetry of every several part: I will not meddle any further, then only to speak of those parts (briefly and modestly) which they themselves lay open; namely, of the face, hands, and breasts.  
First the very front or Face 
The beauty of the face.  of this building (that first meets with the eye) confounds it and will scarce suffer it to look any further. Certainly, God not only made her body an epitome of the Earth, for proportion; but her face also an epitome of Heaven for beauty: which like some clear glass (or mirror) being turned upwards towards heaven, presents itself wholly full of heavenly figures: The round forehead resembling the bowing orbs; the eye brows, the rainbows; the eyes, the stars and planet's; the red and white of the cheeks, resemble the fair discoloured clouds; the frowns resemble storms; and the smiles fair weather.  
If heaven therefore be beautiful, that face (which in so small a compass contains it) must needs be fair indeed.  
And this proves beauty to be heavenly, and the daughter of the highest: For (as saith Anacharsis) 
Anacharsis.  the greatest gift that God gave man, was beauty: For it delighteth the eye, contenteth the mind, and winneth good will and favour of all men.  
So that if there were no more but this; A beautiful countenance is a silent and sufficient commendation of itself.  
Beauty (saith Plato) 
Plato.  is a Privilege and prerogative of nature, which happeneth but to a few.  
It is therefore worth the having, seeing it is a privilege, and but a few have it. Amongst whom, of all creatures, women seem to be the true owners of it.  
For though there be a certain general beauty in all creatures, (as they are made by God, and serve to adorn the whole universe:) Yet the chiefest and most delightful to the heart of man, is that of Woman; which hath in it two qualities: For it not only delights, and warms, (like the Sun:) but (sometimes) to the resisters, and violent contemners, it burns and consumes, (like lightning:) according to that of Guevarra; 
Guevarra.  An honest woman (beautiful) killeth with her countenance.  
And justly are they so punished: seeing he, which is a foe to beauty, is an enemy to nature. 
The definition of Beauty of the Body.  Beauty corporal is generally, a good and proportionable agreeing coherence, and compacture of all the several parts of the body in one fairness; as it doth especially in woman.  
But in particular, it shineth no where so ample, as in the face and countenance: 
Am●reas Laurentius,  wherein (as Laurentius says) the beams of the divine Majesty so shine that all other creatures tremble at it, especially in Women: for in them all men admire: and love it: 
Pliny.  and all creatures else fear and tremble at it (like as at fire from Heaven:) nay the Lion (the most fierce amongst others) fears it and rages more against men than Women: as giving more honour and reverence unto their countenance. For the glory is so great; that as the Sun when it ariseth upon the high places of the Lord, so is the beauty of a good Wife, the ornament of her house.  
And as the clear light is upon the holy candlestick; 
Eccle●ast,  so is the beauty of her face in a ripe age; The Symmetry, and powerful splendour whereof, hath not only a property, by opening the hearts of the beholders, to make them discover their own secrets (as we have examples enough in Scripture, by Samson &c.) but it is the discoverer of itself and the most secret affections, dispositions, and passions of it own heart.  
Vultus est animi Imago; the countenance is the Image of the mind saith Cicero: 
Cicero.  And in another place: Frons est animi janua; the brow is the gate of the mind, so that the gate lets forth the Image; that you may soon see what the mind is. If therefore the Image of the mind, and the gate it stands in, be so fair; surely the mind itself in Women (which is the Spiritual beauty) must needs be fair and heavenly: yea though they should deny it to be so, with their own tongues, or any detractor, for them, 
Seneca.  Vultus loquitur quodcunque negas: the very beauty of the countenance itself would convince them, and declare it louder.  
But as in the Heaven, the Sun and Moon (the greatest lights) bear greatest sway; and make greatest show: so in the countenance, the Eyes sparkle forth greatest beauty, and declare most the effects of our mind. Oculos natura nobis dedit, etc. 
Cicero.  Nature (saith Tully) hath given us eyes; (as she hath given ears to Horses, Lion's &c.) that they may declare the motion of our mind. Oculus, Lu●erna corporis: the eye is the light of the Body: and indeed not only the light whereby we see what is in others, but the light whereby others see what is in us. For (as Solomon sayeth) a wise man's eyes are in his head; but the eyes of a fool are in the four corners of the World; and rolling every way: So that (it seems) Wisdom, folly, anger, pleasure, grief, envy, mirth, sadness, chastity or whoredom, appear not fromus, in any one part so apparently, as in the eye, nay in Women (in whom indeed they are fairest and most powerful) they do show certain signs of Barrenness, and Fruitfulness, which (in that Sex) is greatly to be respected, as Aristotle 
Aristotle.  testifieth.  
But as they discover much in themselves; so have they a very great power in ruling the affections of others. For from their beams (saith johannes de Baptista porta) 
Io. Bapt. Porta.  proceeds health or sickness, love or hate, life, or death to the object that they view, according as they earnestly behold it (either in love or hate:) 
Virgil.  Nescio quisteneros oculus mihi fascinat agnos (saith Virgil:) And the same is confirmed by Plutarch: 
Plutarch.  for (as he saith) The eyes of fair and beautiful Women, kindle fire (like the Sun) in the very hearts and souls of their lovers; though they look not on them but a far off.  
From whence grew (no doubt) the opinion of Strato 
Strato.  (the Philosopher) who held that the commanding part of the Soul, remained between the Eyes: seeing that he saw so great power in them, and their affection.  
But if I should write of all the particular beauties in women's faces, I should draw this part (which even already grows too long) much farther than it ought.  
Wherefore to conclude this point; take the general commendation of the face (out of Laurentius) thus: 
And. Laurentius.  In the face only is the particular seat of all the five Senses (because it is called the Image of the mind) For in the ●rowes, loftiness; in the Cheeks, grace; in the Chin, majesty; in the Forehead, wisdom; in the Visage, beauty; and in the Cheeks and Chin, honesty dwelleth: in it is the difference of Age and Sex, and the signs of life and death to be perceived, and it is this alone, that allures and wins the eyes of all men: Therefore it cannot choose but be very beautiful. I will but even touch the hands and breasts, and then proceed to the beauty vocal.  
The instrument of instruments (the Hand) as it is of singular use in the body: 
The beauty of the hand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sodeserves it in Women, as singular observation & commendation. For nature delivering man nacked into the world; (neither armed with hoof or tooth for his defence) gave him yet two things, wherein he is armed far more excellently, than any other creature; that is to say, the mind and the hand. The one to advise, the other to execute.  
And indeed, if we curiously advise with the Palmisters, we shall find the Mind written in the Hand. For in the lines and circles thereof, (like our nativity in the Stars) is set down, the manner of our dispositions (be they good or bad.)  
Moreover, as the mind is written in the hand: so is it a fit companion of the mind. For we may observe it to be the chief agent, and best interpreter of our words and meaning: which with lively action it sets forth and expresses in such sort; that if the tongue were missing, it would most aptly supply the place.  
For with it we call unto us; we give leave to depart; we command; we entreat; we threaten; we promise; we salute; we strike; we give; we receive; we make; we destroy; we defend; we offend: so that it is (in the moral of a building) like the guard for defence; the Usher for entertainment; the servant for imploment; the Cater for the provision; and the Cook of the provision.  
This excellent and necessary part, is in Women; much more delicate then in man: and hath qualities equal to all his, and some far above them: For she doth not only such grosser works and actions of meaner estimation, as well as he: but expresseth all music, with as swift motion and performance (together with such arts and works of curicsity) by reason of the slender softness and nimbleness of her hand; as are too hot for his fingers.  
But one thing more I will observe (out of Agrippa) 
Agrippa.  from the hand, for the greater commendation of this creatures pureness and innocency, (a gift given unto them inseparable, even in nature:) that let men wash their hands never so often, they shall still foul and trouble the water: But let a Woman wash them (but once) clean, and she shall after foul it no more.  
To conclude this point: the hand (among the Egyptians) was a Hieroglyphic of fortitude.  
And therefore they that require [auxilium] help, took hold of the right hand; (not of the left) which was a figure and pledge of faith: to which may be alluded; that as Woman was made [auxilium commodum] a fit faithful and right hand help, for man in all his vocation: So it is even expressed in her by nature. For (as Plin● and Hypocrates 
Pliny & Hypocrates.  observe) though many men are often times wholly left-handed, women are very seldom so, or never at all.  
For the last (I mean) the breasts. 
The beauty of the breasts.  As in medio consistit virtus; so between the head and hands of this building, remains to be spoken of the Breasts, the beautiful and virtuous springs and fountains, that not only add beauty, but utility to the whole edifice.  
The best commendation of a house; is, that it stand in a good air, and be well watered.  
The first of these is observed to be in this building, out of the etymology of her name, (by Bartholdus) 
Bartholdus.  Mulier quasi mollis aer propter puritatem; a sweet and pure air.  
And the second is made good in the office of her breasts: which are the springs and conduit heads, which are commended in their form; their place; and their use.  
First for their form: they are round: a figure most capable of all others; and fittest for them; seeing they must contain (like fountains) moisture for nourishment.  
And they resemble in making two little hills, or mounts, pleasantly garnished with disparted and streaming veins; on whose tops arise the conduit heads (in hue like Strawberries:) from whence proceed the streams so much commended, both for food and physic.  
This form (imitating the world) is very beautiful.  
From the observation of which, the skilful beholder shall not only distinguish the difference of Sex; but also of age and health in women; as Laurentius noteth.  
Secondly, for the place: they are not set in the lower parts of the body, (as in other creatures) but (to preserve modesty, and for comeliness sake) in the very breast near the head, and right against the heart.  
For this cause (as Plutarch 
Plutarch.  saith) that women (being most loving and tenderly affected to their children) might at their greater ease, in the earnestness of their love, both feed with their milk, embrace with their arms, and kiss with their lips their children at one time together: which they could not do were they placed elsewhere.  
Lastly, for their use. First, they are to feed: and to that end, they are indeed with milk, and such as no other creature hath. For there is no milk (whatsoever) so nourishing, and cherishing in effect, nor so sweet and honeyed in taste, as that of a Woman. Which milk, it is possible for them to have without the help of man, (as Hypocrates affirms.) 
Hypocrates.   
So that, seeing she is compared in Ecclesiasticus, to a possession: and in the Proverbs, preferred before a possession; she may well be likened to that holy habitation and possession, (the land of Promise) which flowed with milk and honey: or, with honeyed milk, which was promised to those that feared God: For she also (being so endued) is both the gift and promise of God: Whose breasts have the properties of a Possession also: First, to feed, (as I have said:) Secondly, to Defend; for with their round fleshiness, they protect and preserve the Heart from outward storms, more safely than those in m●n. Thirdly, they do adorn the habitation: And therein not only give delight, but satisfaction to man.  
So that as a man, content with his own possession, which he hath obtained from the Lord; he neither can, or ought desire more. (Which is well advised by Solomon in the Proverbs;) Rejoice with the wife of thy youth, etc. Let her breasts satisfy thee at all times, and delight in her love continually.  
So that both delight, profit, and satisfaction, proceeds from this form others: as is declared sufficiently in the description of the beauty of her face, hands, and breasts. And thus much for the beauty Corporal.  
For the beauty Vocal, 
Vocal beauty.  which is in Women.  
It is such as makes them no whit inferior (but rather superior) to men. And it is of good consequence for their commendation.  
First then (in general) for the voice: Though it have neither dimensions, proportion, or substance, (whereby it may be seen or felt:) yet is it like another face and visage in man; and hath many of the same properties. For it not only (like the face) distinguishes man from beast: But man from man; and man from woman: who (being not in sight) are as well known by their voice as countenance; and much sooner: (as Pliny testifies.) 
Pliny.   
Moreover, it is so singular an ornament to the body; that Zeno Cittieus was wont to say, Vocem esse formae florem: that the voice was the very flower (or chiefest grace) of a good form: For the eloquence of the voice, commends the form, as much as the form commends eloquence: Nay, it not only sets forth the form; but declares the disposition as well as the face: For a soft, gentle, and tender voice, declare a gentle, tender, and tractable Soul, and affection in the body that owes it: as that excellent Scholar (Michael Scot) 
Mich. Scot  hath well observed.  
Wherefore, the voice in women (being much more gentle, tender, and delicate, then in men) declares, that in the modesty, gentleness, and sweetness of affection, they far surpass them. Which may be observed even in this: that men also (while they are in their childhood and infancy, free from unbridled affections, full of tenderness and pity) are voiced like women; whom (in disposition) they resemble: But (being once grown to more hardness, and inclined to more unbridled immodesty) they change their voice with their manners: Which is observed not to happen to women: whose voice continues still in their first pureness and innocency.  
Moreover, man hath no use of his voice, that woman hath not, and as excellently: For,  
First, her eloquence is as sweet and plentiful.  
Secondly, her speech more pleasant, and fluent. And good reason: For seeing her tongue is her chiefest weapon of defence: therefore she ought to handle it the readiest.  
Lastly, their skill in Music hath not been meanly praised by diverse: But their means of expressing their skill, (especial, in voice) so far excels above that of man's; that all they are said but to fain, that seek to imitate it.  
Wherefore Ovid, 
Ovid.  (that well knew what gave an especial ornament to a good corporal form) above all things advised women (who are so angel like voiced) to learn by music's rules, to order it: Seeing, in his opinion, it gives them much grace: which he expresses in these verses: 
Res est blanda canor; discant cantare puellae:  
Pro fancy, multies vox sua, Laena fuit.  
To sing is good: learn that (in any case:)  
The voice hath oft been broker to the face.   
Lastly, 
Beauty spiritual.  I should (with like brevity) speak of the beauty spiritual, and inward. At the fairness whereof, you may guess by the Physiognomy of the face, and the rest: But because I intent to speak of their virtues (which is the true beauty inward) by itself; I will refer you thither.  
And (to make this corporal and vocal beauty complete with the form) see if it hold good with the description of an absolute beauty, in Paulo Lamazo, 
Paul Lamazo.  (who was a cunning Painter, and could well judge of beauty.)  
Beauty (saith he) is complete in form; motion, and action, of head, feet, and hands  
For the form, you have already heard what it is: For the motion, I will only translate you a piece of Agrippa, 
Agrippa.  (who joins it to the form, and stands wondering at it:) Add to these (saith he) their modest pace and gate; their more comely behaviour; their more worthy carriage; together with the whole Symmetry; and order of their whole body, in figure and habit, every way most beautiful. Not any sight, in all the order of Creatures, being so miraculous; nor any miracle, so worthy the sight: so that any (but a blind man) may see how God himself hath gathered together what beauty the whole world is capable of, and placed it in woman, that all creatures should stand amazed; and (for many causes) should love and honour her: insomuch that not only men, but incorporate spirits have very often most earnestly affected, and doted on their beauties. Which is not a false opinion, but a truth confirmed by many experiments. Thus far, Agrippa.  
If then, a large, spacious, and fair building, where nothing is scanted, nor any uncomeliness seen; but all the pillars, nerves, joints, and cover, have their full measure, smoothness, and roundness, in the amplest manner: the eyes, fuller; the cover, larger; the face, fairer; the gate and gesture, more modest, and comely: If (I say) all these may be preferred before a narrow, rough, and scanty cottage; then may her body be preferred and commended before his; whose joints, sinews, and muscles, are more shrunk; and whose bones and ribs, (for want of soft flesh to clothe them) are more discovered through the whole body, then hers.  
Which thing is well known to the best and most judicious workmen: who (if they intent to draw a perfect figure indeed) take their dimensions from the woman's body; and not from the man's. Which is (in truth) the fairest; and, though much more hard, to imitate; yet much more pleasant to behold.  
And this for the beauty Corporal and Vocal.  
There remains the use, 
The use of Beauty.  that redounds unto man for them both: Which is (as most things else that are for his sake) of two sorts, (Pleasure and Profit.) From the voice; in the music thereof (to which no other is comparable) he receives much pleasure. And though other creatures (as birds) are endued with musical tunes and voices (in their several kinds) for his delight: yet he receives not the pleasure of communication, with sense and reason from any of them, but from woman only: yea much profit.  
For from their voice men learn to frame their own, to be understood of others. For in our infancy, we learn our language from them.  
Which men (therein not ingrateful) have justly termed our Mother tongue: but for the Profits and Commodities that proceed from their Body (omitting the pleasure that it gives in the beauteous form) they are so great, that Pliny 
Pliny.  is amazed to write them, and holds them rather miracles, than effects of Nature: some few I will recite from him.  
First for the roof (or cover) of this house (the hair) which (like philemon's 
Philemon.  thatch of gold) covers a Temple where the Gods abide, it is of much virtue: For though men lay the fault on woman, for being over familiar with the serpent in the beginning, yet not only (at that time) was it promised, that her offspring should break the serpent's head for amends: But (at this day) the hair of her head, (being sacrificed in fire) the very smoke thereof drives away all Serpents from the place (saith Pliny.)  
Secondly, seeing many mischances and wounds in this world happen unto miserable man (who will yet be called and accounted woman's head;) there is a remedy even from her head appointed for him. The ashes of a woman's hair cures the wounds in the head: Nay, it is so special a cure for man (as he describes it) that it heals even contraries for his sake. For it takes away the flesh of warts, and excrescences in the body, and (chose) adds and fills up with flesh hollow and eating ulcers.  
Moreover, from the milk of the Breasts, proceeds not only nourishment to children, but help and medicine, both to the eyes and body of man: Yea even to dumb and reasonless creatures: For if but a dog taste of it, he will never run mad. I omit not only the general benefit, by the most necessary difference of Sex. But many other things to the Physicians: whom it better becomes to dispute thereof.  
Concluding this point still with the same Pliny, 
Pliny.  who observes her body to be so naturally inclined to do good to man; that if any thing do but touch her; it shall be a medicine for him: For he affirms, that if the head be but bound with a woman's hairlace, it presently cureth, (or much abateth) the grievous pain of the headache.  
Thus have you heard in the description of the form, what it is like, how beautiful, both Corporally and vocally:  
And lastly, how helpful in use to man.  
Which Section, you must pardon in the length; for this argument hath caused others to write whole volumes; and therefore a few leaves may well be forgiven me.   

CAP. VI  
THE next (that comes in order to be handled) is the name. 
VI Name.   
First then, that it may appear, that this observation of the Name, is no idle nor unnecessary commendations to the Sex:  
I will (first) in general deliver what the Civil law, and the Nations themselves (both jews and Gentiles have thought of names, their force, and virtue.  
The Civil law hath a rule: Condemn ari nemo debet, antequam nomen ejus delatum sit: None ought to be condemned, before his name be known. And their reason is; quia nomina plerumque referunt mores illorum, quibus induntur: because names (for the most part) do express the condition of the person, on whom they be imposed.  
This reason (being by much experience) known true; hath made the wisest parents among the Nations, to have great care in giving of Names: and as great respect to names given.  
Among the Gentiles, the Romans, (the most Famous) gave not the names (of Caesar, Cicero, Caligula, Scaevola etc. without sun special outward, or inward observation of the quality, or appearance of the Person: And to names given, they had as great respect. For (as Pliny saith) 
Pliny.  every fifth year, they sought out, with great care, persons (whose names were of good and happy signification) to present their Sacrifices.  
More particularly: In giving of names, they observed time and number.  
First, for the time: They were wont (as Plutarch 
Plutareh.  testifies) to impose names sooner on women children, then on men: and their reason was, (as he seems to affirm) because they came soon to ripeness and perfection. Which seems to be granted by the Civil, and common Lawyers: For they make them capable of inheritance, marriage and dower, (with other benefits of Law) sooner, than men; as being sooner useful in body and mind, than they: Which Agrippa 
Agrippa.  observes to be no small benefit in nature, (or commendation) unto them.  
Secondly, for the Number, which they gave: They were unto men (for the most part) three: as Quintus, Fabius, Maximus: Quintus, Horat. Flaccus, etc. but women (ordinarily) had but two: as Claudia Aemyliana, (as the same Plutarch affirms.) 
Plutarch.  Peradventure, observing the rule of Pythagoras, 
Pythagoras.  who held the odd number to be Masculine; and the even, Feminine. From whence he drew a good admonition for the women of his time; that, in all their actions, they should be even and square; according to the even and just number of their names.  
But (howsoever the Roman Gentiles did ordain:) it is plain, that the ancient jews, from the beginning, gave great respect to names, from the example of Adam himself. For, the first thing (wherein God would try the wisdom of the man, that he had newly made) was in giving of names. For it is said: that the Lord brought all the creatures before the man, 
Gen. 2. 20.  to see how he would call them: Who (giving them apt names, according to their natures) did therein first express (as S. Chrysostom observes,) 
chrysostom.  the great wisdom and knowledge given unto him by God, in his creation. Since whence, the discreet Parents of the jews, from the Spirit of prophecy, (or moral reason) have striven to give names unto their children of such signification, as they knew they would be, or desired they should be in their life and manners.  
For example, some from their disposition as Esau (rough) jacob (a supplanter:) Ierob●am (resisting:) judith (praising.) Some from Office or Calling; as Aaron (a teacher:) Sarah (a Lady:) Some of Colour: as Edome (red:) Naomi (beautiful.) Some of accidents at birth: as Benoni (the Son of my sorrow:) Ichabad (no glory; etc.) And many other, which the Scriptures, in diverse places take notice and make use of: As in Genesis: Was he not justly called jacob? 
Gen ●7. 36.  for he hath now deceived me these two times.  
And in Samuel, 
1 Sam. 25. 25.  Nabal is his name; and folly is with him: Whereby may be perceived, that they had always (both in the gift and the use) special respect to names, and their significations. And indeed, he that will observe the care was had for the giving of names in the old Law: yea, and from the beginning of the world, when men were most industrious,) he shall easily (out of the very name almost of every particular man, or person) read his disposition, and the whole story of his life; they are so full of prophetical mysteries.  
It seems then (both by profane and divine observation) that names both dignify the persons, and express the qualities.  
Wherefore we must think, that woman (in the making of whom God expressed so much art) cannot also want a name of as great excellency, to adorn her; and of as virtuous signification, to express her.  
Wherefore (in discoursing this ornament of name) I will observe but these three branches; and that which shall naturally spread itself from them.  
First, who gave the name. 
Who gave the Name.   
Secondly, when it was given.  
Thirdly, what it was.  
All which though they seem in particular to adorn and commend the first Woman only; upon whom they were bestowed personally and at the first: yet (as the ointment, that was poured on Aaron's head, went down to the skirts of his garments:) And as the first names and natures, which were given to the first creatures, of heaven and earth, (yea and to man) do still continue unto all their kind unto this day: So all those names, dispositions, offices and honours, (imposed on the first woman, in her Creation) do still descend (as hereditary glories) unto all her daughters unto this day.  
First therefore to begin with the person, that gave the name.  
It was not a woman, (who might, perchance, have favoured her own Sex:) but it was Adam; the Man himself (that you may see, there was no partiality to hinder the honour it gives her.) For had he found any evil in her nature or espied the least fault, or inconvenience, in her disposition; it is likely he would have left it in her name perpetually; & given her such a one, as should have expressed some such vices, as men do (at this day) with singular delight, lay on all the Sex, (as derived from their first mother) and would (no doubt) have quickly found a time to cast it in her teeth. As may easily be gathered from the after story: Where, when he knew not how to excuse his own disobedience; he could espy a mote in her eye, at the first dash, and cast all the blame on the poor woman, (who if she offended her husband, did it (as some think) in kindness, (finding the fruit fair:) and not of maliciousness (finding the evil:) For her eyes were not opened, till she had eaten.  
But Adam, being at that time (when he married her) a man of the best wisdom and eavennesse, (as one into whom God himself had newly breathed his spirit of understanding and judgement) imposed upon her a name: which out of the depth of his own knowledge, he well perceived, she both well deserved, and best fitted her disposition: as we shall see hereafter. So that the person (naming her) being of the contrary Sex; and one that would not spare her faults, even before God, but would have told him to his face; The woman that thou gavest me, did it: It may seem there was small favour: but that it was given even as the truth constrained.  
If Adam (after his fall) had likewise had the naming of himself; (as he had of his wife:) no doubt, but that he would have dealt better with himself, then to have been called Adam, (Earth:) But God, to curb his pride, imposed that name first on him; when there was none else to name him.  
That (thinking humbly of himself) without despising of the rest, he might give due names, (and therein honours) unto others, according to their natures and dispositions, without partiality.  
Adam then (the first man) gave the name unto the first woman.  
But the reason why he (rather then the Lord that made her) should do it, seems (unto some) to be this; that the man, in naming her himself with a good and significant name, (according as he knew, she deserved) should have the greater guilt and sin; if that (at any time after) he should either miscall, or mis-intreat her.  
Albeit others think, that he thereby expressed himself to have greater authority over her.  
But by that rule, some women might claim authority over men: seeing it is evident in Scriptures, (and elsewhere) that women have more oftener given names to men; then men to women: (as is plain in Genesis, judges, and Ruth, etc.)  
And it is more than probable; that as the man named the first woman (that was made after him:) so the woman named the first man, that was borne after her: For the text says, 
Caine. Gen. 4. 1.  She bore Cain, (that is, a possession:) and said, I have obtained a man of the Lord.  
It should seem then, by her interpreting of his name, that she herself had given it unto him: (As may be seen in the examples of Leah and Rachel; who named the twelve Patriarches; and in the daughter of Ely; and in the mother of Samuel.  
All which (having the privilege of naming their sons) gave them names of signification, and expressed afterwards the reasons that induced them so to do: as Eva in like manner had done before them.  
If therefore, man may claim authority over woman, by naming the first that was made: She may claim also pre-eminence over man, by naming the first that was borne.  
So that here you see, first; who it was that gave the name, MAN.  
Secondly, that he was one who understood what he did.  
Thirdly, unpartial on her ●ide.  
And fourthly, that by giving it, he bound himself to observe her.  
Secondly, I observe the time, 
When the name was given.  when he gave her name. It was not at once; but as her name was of two sorts, (the one, of the Genus [
α Isha.  Woman:] the other of the Species [Eva:]) so he gave it at two times, and upon several occasions, after sufficient trial and deliberation.  
The first was the last name he gave to any thing before his fall: And the last was the first name, he gave to any thing after his fall. So that in his felicity his last care, and in his misery, his first care was for the woman.  
Neither of her names was given by chance, or suddenly; but by good advice, and after good consideration: As Adam himself would have you know; when he sets down his reasons for them both: (as he did not in naming any thing else before: To the first name, his reasons go before; and to the second, they come after.  
For where he first calls her Woman, these words following [because she was taken out of man] are not the reason; 
Gen. 2. 23.  but the explanation of the reason, which goes before: which are these words, [This is bone of my bone, and flesh of my flesh:] For when God had brought her to him; he first viewed her, and beheld her well; and when he could find no fault: but that (according to Gods promise before) she was Commodum auxilium, in all things: the very consideration, that she was also bone of his bone, and flesh of his flesh, grew to be the reason of her name; which he (after) explanes, in saying: She was taken out of man.  
This reason therefore goes before the first name of her Sex: to show, that Adam (before he named her) had a great care to view and consider her nature and disposition; ere he could find so apt a name, and so full of mystery to adorn her. Which till he had well advised, he gave not.  
For the 
β ●  second, (which was her proper name) it was imposed on her after the fall. 
Eva.  And the reason for it, is rendered by Adam (after he had called her by it, and not before:) as if he did acknowledge that name to be made to his hand, and without his study.  
And therefore he sets the reason after it. For, when God had given a promise of life, in the seed of the Woman: he could easily conclude to call her, the Mother of the 
c Chavah. Gen. 3. 20.  living. So that both were given to dignify her, in respect of the time.  
For as to her first name, Adam, before his fall, in his innocency, and greatest perfection, (when he enjoyed his own free will) took great deliberation before he gave it: So for her second name, after his fall, (and in his weakness) God himself helped him with a reason; that it might be as mystical as the other.  
From these circumstances of the Time, I observe these three things.  
First, 
●  in that her two names were last, before the fall; and the first, after the fall, (which man took no care to bestow with such consideration upon any other creature,) there appears (as I have said) the care and love he had to his Wife, (both in his happiness, as a Companion of his joy: and in his unhappiness, as a comfort in his misery:) his mind being (first and last) on her.  
Wherein he showed a good precedent for all his children, (even to this day) of love and respect towards their wives.  
Which, if it were well observed; no doubt, but the quiet and golden world of time, would again return unto us.  
Secondly, 
●.  in that he gave not her first Name, (when he himself was in perfection) without good deliberation; and then such a one as much dignified her: he may herein teach the rest of his Sons, (if they will ever strive to perfection) that they never miscall; or give other names unto women: (especially unto their wives) but such as shall dignify and adorn them.  
Thirdly, 
γ  and lastly; as he presumed not to give the second name unto her after his fall, (and in his sin and weakness; when his understanding was more darkened) till he perceived good reason from God; (in that she was the Mother of life:) so would he teach his children in these latter days, (so full of sin and bold ignorance) not to presume in giving any Titles unto that Sex: but such as may (according to Gods first ordinance) declare them to be, not only the ordinary givers, in ourselves: but the continuers (of our life and name) in our children and posterity; till Adam and Eve rise again to meet their offspring.  
Lastly, (for the names themselves:) they were of two sorts, (as I said before,) Isha and Eva: The one general to her Sex: 
What the Name was.  the other, proper to her Person: Yet both having relation to the posterity of her Sex; as well as Ish and Adam have, to the posterity of his Sex.  
In these two names, are contained two mysteries: the one, of of this life: the other of the life to come.  
But (first) of the Etymology of these names; 
Isha; from Ish.  and (after) of the mysteries.  
We will begin (first) with that which was given her first: and that was Isha, being a name (if we respect but the bare Etymology) derived in the feminine gender, from Ish, the name of man, according to the Hebrews. Which names, 
Tremellius,  Tremellius doth hardly express (in Latin) otherwise then by Virro and Vira: And is fain to make an improper word, to show their nearness in Hebrew.  
We in English, to express the force of it, may as properly say (Man, and Mannesse:) or indeed, Man and Man's;) that is, belonging to man: For so it comes nearest. For it properly signifies, not a Woman alone: but the woman of the man, (or man's woman; or wife:) But the word which we translate for it, is woman: being (as the other) the name of the Sex; and is significant enough of itself: As we shall see after.  
Notwithstanding the first original name (in Hebrew) is most of all to be considered: because it was the first and most significant: And that was written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isha.  
In the giving of which, Adam strove to show the singular nearness between man and woman: and (therein) sufficiently showed the force and strength of his wisdom. For he seriously considered, (ere he named her) from whence she was taken; for what purpose; for whom; and whither she must return.  
She was taken from his side; for a helper for him; and to his side she must return, [They shall be two in one flesh.] So that he must forsake father and mother for her.  
Therefore he concluded, she should be Isha; joining her unto his own name, by adding but one letter; (as God had added and joined her unto his body, by taking but one Rib.) So that as her body was taken from, and joined unto his, by God: so her name was taken from, and joined unto his by himself. To show, how well he did approve of God's goodness unto him in this blessing.  
Wherein (as I said) he strove to show how nearly, and how firmly, man and woman are conjoined: which cannot sufficiently in one word be rendered by any language, so well as the Hebrew.  
But among the rest, our language comes not farthest behind, in expressing it to the first sense. For as he is Ish, (of whose name Isha (the woman) is form:) 
Woman or Wombe-man.  So we say, she is Isha (the woman; or Womb-man:) out of whose womb, man is form: For that is our old orthography, as Verstegan witnesses.  
To which I could add (if it be lawful) a new orthography for woman, in the plural number; and write, not women; but wee-men, according to our pronunciation. Seeing indeed we are the same, and all of one piece.  
And this will offend none, but such as will have them derived from woe, and call them women: because they think it was long of them we fell. In which they believe they have got a notable argument against them.  
But till I come to answer this, let them stay their stomaches with this old rhyme: 
How ill did he his Grammar skan,  
That called a Woman woe to man?  
For (contrary) who doth not know,  
Women from men receive their woe?  
Yet love men too: but what's their gains?  
Poor Souls! but travail for their pains:  
Then let them all (in this) agree:  
'Tis woe from man; if woe it be.   
It should seem (then) the name is not so full of woe and despite, as they would make it: For the name of Woman hath been held so honourable and helpful, (even in our own Nation) that the highest dignity, that can be bestowed on that Sex (amongst us,) is expressed only in that name.  
For Queen (or Quena, 
Queen. I. woman, or wife.  as Verstegan writes it) signifies but Isha, a Woman, or wife) and that is all.  
But (to proceed to the original, Isha:) In it, man and woman are so nearly joined, and made one; that it cannot be to us a disgrace, (no more then for our father Adam) to call them wee-men; and all one with us, chiefly if we consider of how great excellency the name is; and how great a mystery it contains: 
The Mystery in Isha.  For (besides all this beforesaid; which may be gathered out of the nearness, and very sound of the names;) Adam had a further respect: For in this name he contained a mystery. And such a mystery as contains many other mysteries within it.  
Amongst the which, the mystery of Christ's love to his Church, is none of the least: which the Apostle calls, Magnum mysterium. And that is compared to a Marriage. 
Marriage.  No marriage more perfect; nor no couple so justly kept it, as that; and those whom God himself personally made. And that was the first: which Adam (considering) did (in his wife's name) comprehend all the Duties of marriage.  
To which the conjunction of Christ and his Church, is mystically compared.  
So that as her Body being taken out of his, became a more excellent body than his: So her Name (being taken from his) became a more Mystical name then his: for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Isha) may mystically be gathered:  
First, 
In which, five things observable.  the Author of marriage.  
Secondly, the Persons.  
Thirdly, the duties:  
Fourthly, what may best continue it.  
And fifthly, what may dissolve and break it.  
Of all these in particular, briefly, 
The author of marriage.  and first of the Author.  
The Hebrew Cabalists have observed that (in the composition of Isha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Adam took two essential letters of the great and divine name [JEHOVAH] that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and: 
He, and lod.  and two other, out of his own name (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) 
〈◊〉 and Shinhe.  of which (mingled and put together) he framed and made a Name for his wife.  
In which (by this conjunction) he expressed both from whence she was taken, and who gave her unto him: thereby declaring her to be taken from Man and acknowledging JEHOVAH to be the Author and sanctifier of this marriage and conjunction between him and his wife.  
For without the help of those two letters (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ish and Isha, 
He and lod.  could not be joined into one name.  
So that in her name (thus framed) the Author of this, and all other marriages, is set down to be the Lord JEHOVAH; who joineth both together: without whom Isha cannot consist, nor any marriage or conjunction be lawful or blessed.  
Secondly, the Persons in marriage, 
The persons joined in marriage▪ Ish & Isha.  are here expressed to be Ish and Isha [man or woman] both knit in one name by Adam; as they were knit in marriage by JEHOVAH.  
But if we will know more particularly of what quality the persons in marriage ought to be; we must examine what the estates of the first two were, 
In whom 4 things are considerable▪  wherein we shall find.  
First their Freedom. 
Their freedom.   
Secondly their Perfection.  
Thirdly their Age.  
Fourthly their Condition.  
First: Ish and Isha were free persons and uncontracted, before GOD joined them.  
For man could not find a wife for himself, until GOD made him one; who (though bone of his bone;) Yet none of his Wife, till GOD gave her. And therefore Free.  
So should also the conditions of after-marriages be: Man should seek for his Rib, (for his Flesh and Bone,) yet keep himself free and uncontracted, till GOD bring one (as free) to give him.  
Secondly, Ish and Isha were perfect Man and woman; 
〈…〉 perfection.  both for Age, Stature, and health. For as S. Augustine holds, 
S. Aust.  they were created in that health, strength, and stature of body, which we attain unto at thirty (our best age.) From whence is taught the perfection of that state, as being a thing unfit for the sick, weak, or Impotent.  
Thirdly, Ish and Isha were near one age, 
Their Age.  and he but a little the older. Which teacheth the Equality of age in marriage.  
Age and youth (in extremes) must not match; yet the man ought to be somewhat the older; but not much. For the young Woman, that is wedded to an aged man, is not a married wife; but a married widow.  
So that the persons must not be children under age; nor those that are twice children for age.  
Lastly, 
Their condition.  Ish and Isha were naked, & were not ashamed. Both their minds were so free from Sin, as their bodies were from imperfection or fault. Therefore they needed not blush at meeting.  
From whence we my learn, in what naked truth and plain simplicity, marriages ought to be made in the sight of GOD: neither of them seeking (by dissimulation) to cloak or cover any cause or imperfection that should justly hinder, or bar that holy Conjunction.  
But as Ish and Isha were married in the same nakedness they were made; so they may also be conjoined in that naked innocency and modesty of mind and body, as they were borne. From whence also, they may learn, how peaceably they ought to behave themselves in this holy estate; without fight or unquiet striving; For Ish and Isha were naked.  
Man was made so, and men are borne so: 
Zanchius.  Nos nudi creati sumus ad nem●nem laedendum, saith Zan●hius: We were made naked, that we should hurt no body.  
They that meet and embrace naked, unclothed, and unarmed, can intend no hurt, for they are (neither of them,) fit to strike or defend.  
Therefore when the married remember their first parents were made so, married so, and themselves borne so; they should live in all love, and peaceable concord with themselves: For GOD hath neither made nor given them means to hurt each other. For the married are joined by love. And though Ovid 
Ovid.  say, Militat omnis amans: I rather think he means, Militat omnis amen: For Propertius 
Propertius.  held the truth. Pacis (Amor) deus est, pacem veneramur amantes.  
Love is a God of peace, and lovers love the peace: Therefore all strife and contention, whereby peace may be broke or hindered, must be banished.  
Thirdly, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Duties of marriage 
The Duties of marriage.  are contained: Which duties are (generally & chiefly) two, Love & Propagation of children: both expressed by Commodum auxilium. Love 
Love.  is first, and seasons all the rest. And it is properly the marieds virtue; as Fortitude, is the Soldiers; Temperance the Magistrates; and justice the Princes.  
And this duty is expressed by Adam himself, when he saith: that for her, 
Gen. 2. 2●  Man shall leave father and mother, and cleave to his wife; and they shall be both one flesh: And therefore he closed them both in one name: to show that their love (that drew them together into one conjunction, from all others) should never part: But that they should continue together in one perpetual bond and Society, as they were taught by their names; which are both tied and knit into one in the Name of JEHOVAH the Lord. God is love; and the Nam● of God hath made their names one. Which teacheth them, that there ought to be that love of God, (and godly love) between them, as should keep them always in best affection together.  
For the other duty of Procreation, 
Procreation.  enjoined them by the command of (increase and multiply:) it is herein contained and expressed.  
For as her name [Isha] (though it was taken out of his name Is) contains his also: So her body (though it was taken out of his) contains his also by propagation of the same kind.  
For as the woman is of the man; 
1Cor. 11. 12.  so is the man also by the woman, saith S. Paul.  
Which is well expressed in our English Orthography, before named, of womb-man: not dissenting from that of the Prophet; 
jer. 31. 22.  Mulier circundabit virum.  
Which (though it was specially meant of our Saviour and the B. Virgin; yet) is it literally true in nature.  
For all men are contained, bred, and propagated in women; which is expressed in this name; Isha: which (in like manner) comprehendeth his Name.  
Fourthly, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contained, what may best continue marriage, 
What may best continue marriage in its perfection.  in the most commendable perfection: And that is unity. Of which they shall always be remembered, if they do but look on the Woman's name. For (as I said) God's power made their bodies one flesh by conjunction: and Gods name made their names, one name, by interposition.  
God is unity: And unity conjoined them: so that, if they do but consider, that (in their conversation) God is in the midst of them, it shall always be a means for them, to walk as in his presence, without contention, in all concord and unity: Which is able to establish and confirm their holy conjunction, in all peaceable and happy continuance unto the end.  
Fifthly, and lastly; there may be gathered from this name, 
What may dissolve, & break off marriage.  (if it be well considered) what may dissolve and unknit this holy knot of marriage. And that is (the opposite to unity,) Discord: Which shall never overcome them, till God (which is unity,) withdraw himself from them.  
And this (I say) may be gathered from the name of Isha, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For take from thence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (the two essential letters of the high JEHOVAH; 
jod, an● Herald  which makes her Isha, of Ish:) and there will remain nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Ignis) fire: 
Esh, fire.  so take from Isha (that is, from man and woman in marriage) the essential and effectual blessing of JEHOVAH (the high GOD which preserves them in love and unity) and there will remain nothing, but fire and rage, discord, and jealous contention; which will soon consume, dissolve, and disunite that holy band; and leave them (at the last) in danger of fire eternal, to their everlasting condemnation.  
And as this name [Isha] cannot be divided, (in taking Is from Isha:) but that the man shall remain alone; and the woman without a name: so cannot the firm knot (wherein they were tied when it was given) be at any time (through discord, or adultery) dissolved; but the man shall remain alone, and the Woman without a name; at least without a good one.  
Thus you see how mystical this first name [Isha] is (the general name of woman;) in that, thence may be gathered the Author, Persons, and Duties of marriage; what may best continue it; and what dissolve it.  
A name imposed upon her by Adam's natural and humane reason; and therefore (though excellent and significant, yet) it contains but a mystery of marriage: which is an estate but for this life: for in the life to come, they neither marry, nor are given in marriage: as our Saviour saith.  
We will therefore speak but a word of the Second name, containing a mystery of the second life. Which name, though it was pronounced by man; yet was the reason given by God, ere he imposed it: And therefore more divine.  
Her second and proper name was Eva: 
2. Heva, Ch●va, or Eve, Concerning these Etymologies (which may seem ridiculous to some) I desire the Reader to consider what learned M. Casa●on hath said: Ex●rcitat. 15 Num. 11. Mos fuit hi● veterum, sive Curiositas (saith he) ut in vocibus peregrinis, quarum non ignorarent Etymon, sa●gerent aliquid invenire, quod ●arum significationi accommodarent Sic in dictionibus Hebraicis, Etyma Graca, aut etiam Latina, patres comminiscu●● ur: Non quòd veram orginem ignorent (sicu● Mufti 〈◊〉 sibi persuadent,) sed ex merâ illâ, quam d●xi, ●●riositate. And this he shows b● instances of th● words, jesus, Pascha, Levites, & Baptisma.  For which if we will seek Etymologies, we shall find enough, and their reasons.  
First, from our own language of English, (though it little concerns it) Verstegan will have it, Eva, quasi Consimilis: [Even] the same as all one with her husband in office, and likeness. Others (in Latin) Anagrammatize it from Eva, into Vae: because (they say) she was the cause of our woe.  
But 
* Peter Martyr.  Peter Martyr thinks, that they are not well in their wits that say so: Ineptiunt, qui dicunt, (saith he:) Rather leaning to that of S. Bernard▪ Eva, quasi Ave; all hail: or rather, A vae, from woe: Belike alluding to that of the Angel Gabriel, who (when he brought the news from heaven of the woman's seed, that was coming to break the Serpent's head) began his salutation with 
a Ave, Rectus s●ribi●● Have, id est, Vi●●▪ uti monet lacobus Cuja●i●s, observationum lib. 1. cap. 15. E●iam Manutius testatur, 〈◊〉, have, cum Aspiratione, in probatis libris, ac lapidibus, inveniri. Hebr. Chajah, id est, vixit, viguit. Ind Eve, vel pot●ùs Heva, vel Hebraicè, C●auvah, ab Adam● sic voc●ta, quòd è Costá viventis facta, Mater omnium viventium hominum futura ●it.  Ave [or Eva;] to whom it was fir●t promised, and was now to be performed, with an (Ave) all hail, all health: or an Avae, a clear deliverance from all woe of ●inne and death.  
These conceits, derived from that tongue, let them that please, please themselves withal; for my part, seeing Adam spoke no Latin, I can hardly believe he had any respect to this Etymology: but according to his own tongue gave it, (as he interprets it:) because she was the mother of all living.  
She is Eva then, quasi life, or living.  
Notwithstanding, (not to descent wholly from the former) this name, and the force thereof, (in effect) is not improperly expressed in the former OF vae: For death (being the end, to which all woe and sorrow tends) hath (for its opposite) life: And Eva (being life) may well be turned into OF vae: because it resists, and expels woe; which is the cause of death.  
But to come to Adam's Hebrew Eva, whose own interpretation we will take and follow: She is said by him to be living; or the Mother of the living.  
In which we see, that this name Eva, hath no coherence with either of both his, (neither Is nor Adam;) neither in sound, nor signification.  
Isha (her first name indeed) was taken from Ish, (his first name) which signifies lively heat, force, and vigour: But her second name [Eva;] was not taken from his second name [Adam] which signifies but clay or earth.  
Somewhat was the cause (then) why she was not called Adama (of Adam) as well, as Isha (of Ish.) If we will find the cause, we must go back to the Time. For we said, that Isha was given before the fall, (when man knew of no life, but the Present; wherein he should never have died.)  
And therefore (in a mystical fashion) he framed a name for her, from the best of his; to express their near conjunction, and office, for that time; beyond which, (as then) he saw not: But afterwards, when his eyes were opened; and that he perceived two lives, and two deaths before him (the one temporal, the other eternal;) and no comfort of hope in either of their present names, (for Isha could not serve; she was but a mystery of this life; and Adam was earth; and to earth must return:) Being therefore at a Non plus, God tells him the Woman's seed shall break the Serpent's head. [Christ] shall overcome death, and give eternal life to his children.  
From whence, being enlightened, he readily concludes, she shall be (not Adama, of the earth; but) Eva; the mother of the living.  
From hence then, grows this name: From a reason given from God; and an approving voice from man.  
Which is (indeed) a mixture of Heaven, and earth, (as it expresses itself:) For the name which man gave himself, was but of this life: but when God showed him of a life to come, he comprehended both in Eva.  
So that Eva is both the mother of the living on earth; and of the life in Heaven. 
joh. 14  I am the life (saith Christ:) and Christ is the seed of the woman.  
So here is Heaven and Earth met: the Son of God, and the seed of the woman; the life present, and the life to come.  
And this is the mystery which then was revealed, but as in a cloud: but since hath enlightened the whole world.  
Isha seems (now) to be of no stead; seeing in Eva the present and future life is contained. The present life of man she maintains in procreation, and being the m●ther of the living: and the Future life, in being the mother of our Saviour (who is the life it self.)  
So that if we raise ourselves into the contemplation of the life to come, (signified in this name, Eva) we shall quite lose Isha. Mortality shall put on immortality: Isha shall be translated into Eva. Women shall lose their name of Isha; they shall put off the name of their Sex: But Eva (the name of life) they shall never lose.  
For in the life to come, they neither marry, neither is there difference of Sex or Person; 
Luk. 20. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but men and women shall receive like bodies, in eternal glory, according to the similitude of Angels. In which likeness and similitude, I leave them: And forbear also to torment the Reader with any confutation of unsavoury objections, brought against that Sex, by the raylipotent Linderach (and others) who (it seems) have forgotten that they were ever borne of their Mothers.  
FINIS.