Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	bruise_v	enmity_n	serpent_n	1,728	5	9.9550	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43285	Van Helmont's works containing his most excellent philosophy, physick, chirurgery, anatomy : wherein the philosophy of the schools is examined, their errors refuted, and the whole body of physick reformed and rectified : being a new rise and progresse of philosophy and medicine, for the cure of diseases, and lengthening of life / made English by J.C. ...; Works. English. 1664	Helmont, Jean Baptiste van, 1577-1644.; J. C. (John Chandler), b. 1624 or 5.; Helmont, Franciscus Mercurius van, 1614-1699.	1664 (1664)	Wing H1397; ESTC R20517	1,894,510	1,223

the great and new Paradox which I have undertaken to demonstrate in this Treatise Wherefore in the entrance obstacles that are obvious and devious are to be removed And first of all they object the Text The Earth shall bring forth unto Thee Thistles and Thornes In the sweat of thy Face thou shalt eat thy Bread I will multiply thy Miseries and thy Conceptions In pain thou shalt bring forth thy Sons thy Husband shall rule over Thee Thou shalt die the Death And by consequence ye shall be afflicted with the Calamities of Diseases and old Age. All which things issued forth on Posterity from the curse of the Sin of Disobedience even unto the destruction of the World upon no account to be redeemed and by no act of sanctity to be expiated Because God had appointed a Law to Adam that he should not eat of the Fruit of the Tree of knowledge of Good and Evil the transgression whereof hath defluxed as into original Sin So also it stirred it up into the perpetuity of a Curse from our first Parents equally on all their Posterity These things have been thus diligently taught hitherto Whereunto under the peace and censure of the Church I will humbly sub joyn my own Conceptions First therefore I negatively affirme the contrary because the Words of the Text do not precisely containe any Curses except on the Serpent and Earth but not at all on Man Whom if he with whom there is no successive alteration or change had cursed he had truly and alwayes cursed like the Evil Spirit For it is a foolish thing to believe that God should now curse Man whom presently after Sin and without the intervening of contrition or act of repentance he forthwith blessed with much Fruitfulness gave him the whole Earth and placed all living Creatures under his Feet Yea in the midst of the Curse uttered or brought upon the Serpent he replenished the femal Sex with his blessing saying The Woman shall bruise thy Head I will put Enmities between Tree and the Woman and between thy Seed and her Seed The which seeing it is not understood of the Seed of Man it promiseth the Messias the Saviour of the World to come of the Seed of the Woman So far is it that he had there cursed Man In the second place I deny that a Law was given and by consequence also a contradiction or opposing of a Law For it follows wheresoever there is not a Law Transgression nor Disobedience doth not interpose and by consequence a Curse doth not there befall But I prove that there was not a Law by the very Words of the Text And he commanded him saying Of every Tree of the Garden eat Thou but of the Tree of knowledge of Good and Evil Thou mayest not eat The Word he commanded Seemes to include a Precept and so also a Law Yet that one only Word obtains no more the force of a Law or Precept for the affirmative of every Tree of Paradise eat Thou than for the negative Thou mayest not eat For it included not a Sin although he had not eat of every Tree of Paradise And therefore it did no more contain a Law for the forbidding of one Tree than for a Liberty of all the other Trees Therefore the Text contained a fatherly Liberty for the affirmative and likewise for the Grant as also a fatherly Admonition of Caution for the Negative no otherwise than as if a Country-man being expert of the way shall say to a Traveller If thou shalt go that way thou wilt Perish and die the Death So the Admonition of the Creator thou mayest not eat and in whatsoever day thou shalt eat thou shalt die the Death do shew not a Law but a Persuasion and Wish But the transgression and Act of the despised Admonition doth indeed contain a Sin but not of Disobedience and Disobedience as much differs from a despised Admonition as a Law doth from an Admonishment it self The Prohibition therefore thou mayest not eat sounds as an Admonition to wit least he should eat his own and posterities Death by an unextinguishable Guilt because that Death was placed in the Apple but not in the opposition of eating And therefore that Death from the eating of the Apple was natural being admonished of but not a Curse threatned by a Law For the threatnings of Death which was unknown to Adam could not terrifie the same Adam And therefore threatnings had been void but not an admonition For Adam had not as yet seen a dead Carcase and the which before he saw living Creatures was ignorant of their Names And much less could he know what Death should be And least of all by far could Eve know what it should be to die in Paradise Therefore with our first Parents Death was as yet a non-Being and unknown but of a non-Being and of that which is unknown no Conception answereth and there is no fear at all Therefore neither hath God foretold Death for the threats of Terrour or a Law but from his meer goodness That when they had eaten of the disswaded Apple they might know that God had not made Death but themselves for themselves Neither doth the Text in Chap. 3. hinder these things Because thou hast eaten of the Tree whereof I had commanded thee that thou shouldest not eat c For the Words do manifestly declare the goodness of the foregoing Admonition but not a Law For the Word I had commanded is the same which before in the second Chapter and he commanded him saying signifies an Admonition only and not a Law Otherwise under an equal original Sin they had been obliged from eating of every Tree of Paradise which none of a sound mind will ever affirme For the great Sin was in a suspition of deciet falshood and fallacy of God and that they gave more credit to the Serpent than unto God and that they despised a fatherly and kinde Admonition But there was not Disobedience because a Law was not given It was indeed an Act against Gratitude Love towards God and a due and rational Obligation Therefore God cursed them not because they by eating had contracted the Penalties of Diseases Death and Miseries on themselves for a Punishment But God speaketh not of Diseases after the Fall Because it was sufficient once to have foretold Death to come while he admonished them that they should not eat In the next place the crafty Serpent assaulted not the Woman as being the weaker but because the Admonition was given unto Adam from the Mouth of God but signified unto the Woman onely from the relation of the Man And therefore God first requires an account of Adam First of all it doth not containe a cursing of the Man that the Earth should be cursed in its Work and should bring forth Cockle and that he should in the sweat of his face eat his Bread all his Life But they containe a remembrance of the loving Admonition that went before the

of eternal Life that is a Superiority over the necessities of Death At length if death had happened from a Law from the Punishment and Curse of Sin it should be false that God had not made Death because in very deed and immediately Death had proceeded from God and not from a natural Cause or that of Nature corrupted And by so much a stronger right where the same Person the Almighty Creator is the Law-giver like as also the Executer Last of all Sin is a mental Being or a Non-Being which cannot produce a real and actual Being And therefore Death at its Beginning had not proceeded from natural Causes even as at this Day Death doth arise in bruit Beasts equally as in us and therefore Death in its Beginning had been different in the whole kind from that at this day And therefore the Text should speak that which is ridiculous God made not Death if by reason of disobedience he had cursed Nature that it should die It is therefore of necessity that the Death of Man in its Beginning began and was made from second Causes altogether natural whereby we die at this day Also at this day Death hath reciprocally invaded through the natural Causes of defiled Nature even as in times past in its Beginning Indeed although Adam became Mortal from eating of the Apple yet his Death happened not but naturally some Ages after and from Old Age as from second Causes Far therefore be a Law an opposing thereof Sin a Curse in the original of Death appearing so many Ages after from second Causes speaking as it were in our presence Therefore every and the total Cause whereby Man hath immediately framed Death for himself is to be seen in the Position For although we are now Mortal yet we die not when we will and when we desire Because Death proceeded not from the Will or from Sin but from the Apple Neither indeed because Death it self was in the Apple as in a mortal Poyson but there was in the Apple the Concupiscence of the Flesh an incentive of Lust a be-drunkening of Luxury for a Beast-like Generation in the Flesh of Sin which Flesh carried with it the natural Causes of Defects and necessities of Death Wherefore it is likely to be true if the Serpent had not been able to obtain of Man that by Sinning he should eat of the Apple that he had cast an Apple cropped from thence unto the Root of some lawful Tree that by this means the Enemy of our Life might rejoyce to have introduced Death And that thing is sufficiently gathered from the Text which doth not say If thou shalt eat of that Tree but he saith In whatsoever day thou shalt eat thou shalt die the Death As if he should denounce that that danger of Death to come was fore-ordained For for this purpose the World was created and the Instruments of Generation were given unto Man because the Corruption of Nature the necessity of regeneration in a Saviour and the virgin Purity thereof was foreseen Let therefore those brawlings cease whether Eve ate an Apple or indeed a Fig. For the Text calls an Apple That which is pleasing to the Eye but a Fig doth not so allure by the sight of it And that one only Tree was of that Property whereof then there was not the like nor at this day is there another read to exist among created Things Finally the Words of the Text I will multiply thy Miseries and thy Conceptions so far off is it that they do signifie the Indignation of God and much less his Curse Yea rather they denote his love toward the devoted Sex For truly there is none which knows not that by how much the Life of the devoted Sex shall be the more miserable by so much also that it is nearer to the Son of Man for otherwise tribulations which God sendeth on his Saints and Martyrdom it self should by an equal right be Curses I will add last of all that as the Works of the Flesh are devillish So the Text I will put Enmities between the Seed of the Woman and thy Seed doth fully or plainly confirm this Position For first of all the Woman of whose Seed God there speaketh is the God-bearing Virgin which as a Virgin hath left no other Seed an Enemy to the Serpent but the Sons of Light the Sons of God and those who are renewed by the holy Spirit who have no Enmities with the Eggs of any creeping thing but only with the Sons of the Devil and Darkness forasmuch as they keep the Seeds of Sin Therefore the Text there promiseth a future Regeneration in the God-bearing Virgin calling those that are not renewed the Seed of the Devil because they are Adamical Flesh Therefore those things being heeded which I have already above demonstrated original Sin doth not properly expect a quickning or the moment of hecceity For although the Soul cannot be guilty of Sin before it be Yet seeing original Sin is in the Contagion of the Flesh it self is presently in the supposition of the concrete or composed Body after the manner of its receiver and assoon as there is a sexual mixture of the Seeds according to that saying For behold I was conceived in Iniquities before the coming of the Soul because in Sins my Mother hath conceived me For Sin is in the same point wherein Death consisteth the which indeed is in the very mixture of the Seeds For Death is immediately in the Archeus but not in the Soul which thing the sometimes mortal indisposition it self of the Archeus proveth from whence the conception is made voide which before now was in its whole hope vital And although the impurity of the material thing supposed be before the Flesh thereby generated and therefore also before the Soul yet there is not properly Sin unless the Soul ●all put that on There is therefore a far different infection of original Sin than of any other Sins whatsoever which require a consent of the Soul For other Sins the Soul it self committeth but original Sin defiles the Soul not consenting because the Thingliness or Essence of that original Sin is the very Flesh of Sin For neither therefore is it called the Soul of Sin but the Flesh of Sin because the Soul is defiled by the Flesh But the Devil not from elsewhere than from himself Therefore Man admires mercy but not the Devil Therefore from the good pleasure of the Creator the Apple did carry in it not only the Concupiscence of the Flesh but consequently also the generation of Seed but there was not therefore a Faculty in the Apple of propagating the sensitive Soul The Arbitrator of the World in creating would oblige himself to create every living Soul in every soulified Body when corporeal Dispositions had come unto the bound of enlivening For therefore the Apple presently after it was eaten disposed the Arterial Blood unto a Seed and from thence into a sensitive Soul And that thing was

Mortals that would come from thence he then also well perceiving his own Miseries in himself certainly knowing that all these Calamities had happened unto him from the Concupiscence of the Flesh drawn from the Apple which were unavoidably issuing on his Posterity he thought it a discreet thing for him for hereafter wholly to abstain from his Wife which he had violated and therefore mourned in C●●stity and Sorrow a hundred full Years Foolishly hoping that by the proper merit of that Abstinence as by an opposite to the Concupiscence of the 〈◊〉 that he should again return into his former Majesty of Purity But the Repentance 〈…〉 Age being finished probably the Mystery of the Lords Incarnation was revealed unto him Neither that Man ever could hope to return unto the brightness of his antient purity by his own strength and much less that himself could restore his Posterity from Death And therefore that Matrimony or Marriage was well pleasing and was presently after the Fall indulged unto him by God to wit because he had determined thus to satisfie his Justice at the fulness of times which should to the glory of his own Name and the confusion of Satan carry up Mankind unto a more eminent blessedness From that time therefore Adam began to know his Wife and to fill the earth by multiplying according to the Blessing once given him and a Law enjoyned him Yet so nevertheless that although Matrimony by reason of the great want of Propagation and otherwise an impossible coursary succession of the primitive Divine Generation be admitted as a Sacrament of the faithful Yet because at length it seemed by reason of necessity as it were by dissembling or connivance to be indulged Therefore the Comforter dictating it it was determined against the Greeks by the Church that the Priest by whose workmanship the Lords Body is incarnated in the Sacrifice ought to be altogether estranged from the act whereby Death and the impurity of Nature were introduced For the necessity of propagation hath indeed thus in times past excused the offence of a coursary succession in Generating For as Augustine witnesseth If the propagation of Men could have been made after any other manner the Conjugal Act had been unlawful Wherefore Bigamy or a Duplicity of Wives is not undeservedly expelled from the Bishoprick even as actual Wedlock from the Sub-deaconship For however it be a Sacrament yet it is unbeseeming the Sacrament of the Altar to wit by which the chastity of the first constitution and intention of the Creator are recompensed For God despised that blood should be offered unto him even in burnt-offerings and that Man should eat blood being mindful that the blood in which the sensitive Soul is had proceeded from the eating of the Apple But besides bruit Beasts are indeed afraid are angry do flatter do mourn do condole do lay in wait and those Passions Man from the sensitive Soul possesseth common with Bruits Yea also it shameth Elephants if they are upbraided with any thing that hath the less generously been done by them But no Animal or sensitive Creature perceiveth shame from a sexual copulation From hence its manifest that Concupiscence of the flesh is Diabolical onely to Man which in Bruits is Earthly and Natural If therefore both our Parents presently after the eating of the Apple were ashamed if they therefore covered onely their privy parts therefore that shame doth presuppose and accuse of something committed against Justice against the intent of the Creator and against their own proper Nature By consequence that Adamical generation was not of the primitive constitution of their nature as neither of the original intent of the Creator Therefore when God foretels that the earth shall bring forth Thistles and Thornes and that Man in the sweat of his Face shall eat his Bread even as was already proved above they were not Execrations but Admonitions that those sort of things should be obvious in the Earth and because Beasts should bring forth in pain should plow in sweat should eat their food with labour and fear that the Earth also should bring forth very many things besides the intent of the Husband-man therefore also that they ought to be nourished like unto Bruit-beasts who had begun to generate after the manner of Bruit-beasts And then if the Text be more fully considered it is told unto Eve after Transgression that she should bring forth her off-springs in pain For it undoubtedly followes from thence that before sin she had brought forth without pain that is as she had conceived her Womb being shut so also she had brought forth Therefore what hath the pain of bringing forth common with the eating of the Apple unless the Apple had operated about the conception or concupiscence of the flesh And by consequence unless the Apple had stirred up copulation and the Creator had intended to disswade it by dehorting from eating of the Apple For why are the genital members of the Woman punished with paines of Child-birth if the Eye in seeing the Apple the Hands in cropping it and the mouth in eating it have offended For was it not sufficient to have chastised the Life with Death and the Health with very many Diseases Moreover why is the Womb which in eating is guiltless afflicted after the manner of Bruits with the pain of bringing forth if the conception granted to Beasts were not forbidden to Man After the Fall therefore their eyes were opened and they were ashamed It denoteth that from the filthiness of Concupiscence they knew that the copulation of the flesh was forbidden them in the most innocent chastity of Nature and that they were over-spread with shame when their eyes being opened their understandings saw the committed filthyness But on the Serpent and evil Spirit alone was the top of the whole curse even as the priviledge of the Woman and the mysterious prerogative of the blessing upon the Earth To wit that the Woman but not the Man although he was now constituted for the head of the Woman should at some time bruise the head of the Serpent And so that it is not possible that to bring forth in pain should be a Curse for truly with the same mouth of the Lord is pronounced the Blessing of the Woman and Victory over the infernal Spirit And moreover to be subject to the Man was not enjoyned unto the Woman in stead of an Execution But it denoted in the mind of God humility chosen in a new Law and another method of living appointed anew by the Son of Man For the Son of Man humbled himself even unto death also to be extinguished by a reproachful death he called it to be exalted Therefore while the Lord depresseth the Woman under the power of the Man he exalted the same Woman in his presence and made her the more like unto himself After another manner because the Serpent should for the future creep upon the Earth The name of Serpent proveth that that was not

that it is written that Abraham carried the Messiah in his Loyns That is unaptly withdrawn from the spleen unto the Reins from a bowel I say chiefly vital unto an excrementous shop and sieve I have noted also very many who from a Quartane Ague had retained their spleen ill affected to have been very much curtail'd in the provocation to leachery I have also observed Women in a difficult labour for some dayes an adventurous or experienced draught being offered them to have brought forth at furthest within the space of half an hour And that thing hath been proved 200 times and more For surely the Medicine being as yet in the stomach the mouth of the share is opened and the folding-doores of the Ossacrum are opened in the loins and the Young is presently expelled Indeed I have noted the Stomach to keep the Keyes of the Womb And this medicine I have divulged willingly for the good of my Neighbour that she who is in labour may not hence-forward undergo the danger of her life But it is the Liver together with the Gaul of an Eele being dried and powdered and drunk in Wine to the quantity of a Filburd-Nut The gift of God is in this Simple That seeing the Woman ought to bring forth in pain by reason of the envy of the Serpent God whose Spirit was carried upon the waters hath filled them with his blessing He would have the Eele or water-Serpent by his bowels of a sanguifying power to appease the rigour of that curse The Liver of Serpents would effect the same and perhaps better but in the experiment of the Eele the event hath never deceived From this time likewise the Judiciary divination by the Stars Hermes his scale and whatsoever is supported by the point of Nativity falls to the ground But upon occasion hereof I shall a little digress in what part the Young is knit to the womb by the Navil-strings and without the coat of the Secundines or the swadling-band of the Young it hath a substance in form of a Spleen as Vesalius witnesseth And so it hath as it were an external spleen to wit wherein as it were the venal bloud of the Kitchin and the Arterial bloud of the Mother is re-cocted the Spleen in this respect stirs up in me a suspition of a more exact sanguification than that of the Liver to wit as the venal bloud being there re-cocted by so manifold a winding of Arteries doth go back as it were from the stomach to the heart Even so as Birds and Beasts that chew the Cud do rejoyce in a double stomach At least it is manifest that that external milt doth command the conceits of her that is with child For the mothers themselves do wonder that they are then affected with such unaccustomed conceits longings furious frights and storms of troubles But it is no wonder to me seeing nothing is milty or like to the milt if it do not swell with the properties of the milt But that is a wonder that this flesh of the milt is not informed by the soul of the Mother or Young but that it enjoyes a life of its own being communicared on both sides For it hath not a sensitive Soul seeing that it is also long before quickning but it possesseth it self in manner of a Zoophyte or a Plant alive such as are Sponges and also the thicker muscilages swimming in our Sea which do enlarge embrace strain suck and shew forth rare testimonies of life being present with them Moreover if the poyson of a mad Dog or a Tarantula do make a madness limited and that like unto it self it is now wonder also that this milty lump is enlightned participatively doth live balsamically and move the minde of the woman with childe with a diverse passion As well because it performs the office of a Kitchin as because there are in the things themselves their own vain visions or apparitions as is manifest in a mad Dog But besides the minde of man being the near Image of the most high wholly immortal doateth indeed with the sensitive soul but is not capable of suffering by a little Liquor Because the passions of the sensitive soul do affect the minde which they cover within themselves do roul up and co-knit in a bond The minde indeed properly is not sick although it hearken to the frailty of the sensitive soul whence it is made manifest that the sensitive thoughts or cogitations are from flesh and bloud according to that saying For flesh and bloud have not revealed these things unto thee Therefore discourse and conceit is from the milt or spleen as being a bowel most sanguine of all and rich in very many Arteries But I have proved elsewhere that the conceit of a woman although it be formed in the spleen yet that it is brought down for the most part with a straight line unto the womb whether there be a Young within it or not and therefore the principality of the womb doth war under banners of its own neither therefore is it evidently seen in its own rest but onely while according to a wicked pleasure and fury it strains wrings blunts choaks resolves and looseneth its Clients poureth forth bloud c. But the Duumvirate doth on every side keep a due proportion of life and that with so sweet a pleasant tuning or musical measure of the life that therefore it hath hitherto been passed by by the Schools But as soon as it withdrawes its government the strengths of the parts how chief soever they are are eclipsed For so there are faintings Apoplexies Epilepsies heart-beatings or tremblings giddinesses of the the Head and madnesses And so indeed that as the occasional root of which defects is voluntarily consumed and the circuits and durations of the same do vanish away even as in the milder Fevers So also they may be voluntarily silent that they may forget to return however the boastings of Physitians do differ in this thing For those whose Roots do the more stubbornly cleave unto them they are the more fully con-tempered therefore after another manner they altogether resist a voluntary resolving and therefore they wax old together with it together with the nourishments of the stomach and do expect their own relapsing fruits unto the end of life And therefore an Epitaph of uncurableness of these defects not voluntarily ceasing is now every where read to be subscribed because they have hitherto wanted a meet Secret whereby they may be rooted out But the Roots of these Diseases as long as they do affect onely the inflowing Spirit they produce off-springs proper to their own seed and Inn For so the falling-sickness because it besiegeth both Spirits it dashneth together as well the faculties of the body as of the sensitive Soul And so that hath distinguished a great Apoplexie from a little one that the lesse hath besieged the inflowing Spirit but the greater the implanted Spirit Likewise there are in Simples those faculties which make drunk

Creator in Leaves hoping that the Corruption of their Chastity might be covered with Leaves so they could but hide themselves He accuseth his Nakedness not daring to make mention of his lost Chastity For it is the Part of the more gross stupidity to believe that they could hide themselves from the Face of the Lord than not to have known that they were naked Especially with him who had created them Naked Therefore he being willing to lay hid he accuseth the guilts and effect of Concupiscence by declining the thing committed Otherwise meer Nakedness is not Shameful before God if he had not corrupted his Chastity which he knew to be stained and forbidden under the Apple For in the last Judgment there shall not be a Shame of Nakedness And therefore the shame of Nakedness did involve rather the unrestorable Errour of Chastity committed which was vailed in the Apple the Effect whereof unless they should perfectly now feel and acknowledge they had rather convert themselves unto a Repentance of the eating than unto a hiding and covering of their privy Parts The Shame therefore of Nakedness involveth a chaste manner of speaking of the Text before the People of Israel For otherwise it is sufficiently manifest from the Text That that knowledge of Good and Evil is Carnal Earthly and Devilish a carnal and certain meer folly of the Concupiscence alone of corrupted Nature in respect of the Knowledge whereby but a little before he had put proper Names on the Beasts in the second Chapter of Genesis v. 17. The Fruit of that Tree is forbidden unto the Man alone and in the second Chap. of Gen. v. 25. They were both Naked and without Shame In the third of Gen. v. 7. The Apple being eaten Their Eyes were opened For although Eve had first tasted of the Apple and had provoked the Man to eat Yet the Almighty speaks to the Man not yet the Head of the Woman and this Man endeavours to excuse himself because he had first stirred her up unto Copulation and felt the Disobedience of his Members which is manifest For he alone is accused being not yet the Head of the Woman the which Fruit he signified to the Woman was disswaded unto them both For Eve saith unto the Serpent that the abstinence of that Tree was equally enjoyned unto them both This place in the Text signifying that although the same Chance did respect both Sexes yet God had foreknown a chastive Provocation to Lechery and Itching of the Man and because the will of the Flesh was not properly in the Virgin the which the Almighty had adorned with the Grace or Comliness of Chastity for himself Therefore that Concupiscence is by an Antonomasia or taking one name for another called by John The Will of Man which is that of Flesh and Blood Whence I have learned that Eve was of the more firm Chastity yea and created more perfect in her Body and deflowred by the Man because the Apple seeing it was the Mean unto the aforesaid end and first tasted down by Eve yet it was able to operate the more slowly on Eve But that Adam was the first which offended but that Eve as repenting of her Fact the longer resisted and a long while struggled being deflowred by Adam by force the which from thence sufficiently appeareth For truly the will of the Man and not of the Woman is reputed for the occasion of an eternal loss and that thing was not unknown unto the Heathens who in the Silver Age ascribed Shamefacedness unto Women as a native Endowment by Men being then long neglected Levit. 3. and 4. The Lord commands a Beast to be offered with his Tail that its Filthiness may be covered or least any thing be offered not being covered in its Shame And therefore there was alwayes and every where so great an Esteem of an offered Lamb. For Adam was created Young without a Beard flourishing after which sort Raphael is read to have Stood before the Doors of Tobiah Wherefore that the first Infringer of Modesty and deflowrer of a Virgin might be made known God would that Hairs should grow on the Chin Cheeks and Lips of Adam that he might be a Compeere Companion and like unto many four-footed Beasts might bear before him the Signature of the same after the manner of whom as he was leacherous so also that he might shew a rough countenance by his Hairs For God at first signed a Murderer in the Forehead that the Sign being beheld he might presently become a horrid and infamous Fratricide or Brother-Killer So also the Lover of Chastity would at first sign the first Infringer of Chastity and the first Workman of Original Sin about the Mouth Throat Cheeks c. To wit whereby he had spoke the first Words of Allurements and afterwards Threatnings But Eve who was the more constant in Bashfulness and Chastity he retained as graced with a polished Countenance So also the Beard groweth on an in-humed dead Carcass if he were lustful in his Life and ceased to live through a sudden Death that is the virtues or forces of his Chi● being as yet retained the sign of Mortality groweth even after Death So also a hoarse Voice ariseth in Adam about his Youth who immediately before his Chastity was lost sang most sweetly For among Signs wherein Angels are dinstinguished in Apparitions one is Capital If an Angel shall appear Bearded let him be an evil one For a good Angel hath never appeared Bearded he being mindful of the Chance for which a Beard hath grown on a Man Therefore a Beard which the Angels abhor Men believe was given unto them for an Ornament the which notwithstanding they know not to be common unto them with the most stinking Goats Neither therefore is a Beard bred on Man but about the Years of incontinency that it may be certainly manifest that it was brought on him not but by reason of the Concupiscence of the Flesh like as a Mask of Filthiness So that he denotes nothing but his privy Parts and broken Bashfulness in his Countenance For therefore indeed Eunuchs also are distitute of a Beard as also Children and Youths although Bruit-beasts into whom a copulation of the Sexes was but by Nature are presently Bearded in their first Dayes In the next place Bruit-beasts do bring forth at this day no otherwise than as if Adam had not sinned For they send forth their Young in Pain because they conceive them with the Concupiscence of the Flesh except Fishes the which are therefore designed for Foods for Monks who love Chastity And Eve after Conception brought forth the Flesh of Sin in Pain My Spirit shall not remaine with Man because he is Flesh That is Man is now the Flesh of Sin but not any longer the Flesh of his first Creation For a Woman 〈…〉 the most part a good while after Conception loath and is hurried about with divers M●●●ries which Bruits do want which thing surely argueth that