Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	head_n	pray_v	uncover_v	1,411	5	12.8622	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05099	The second part of the French academie VVherein, as it were by a naturall historie of the bodie and soule of man, the creation, matter, composition, forme, nature, profite and vse of all the partes of the frame of man are handled, with the naturall causes of all affections, vertues and vices, and chiefly the nature, powers, workes and immortalitie of the soule. By Peter de la Primaudaye Esquier, Lord of the same place and of Barre. And translated out of the second edition, which was reuiewed and augmented by the author.; Academie françoise. Part 2. English	La Primaudaye, Pierre de, b. ca. 1545.; Bowes, Thomas, fl. 1586.	1594 (1594)	STC 15238; ESTC S108297	614,127	592

hath giuen it vnto them to admonish them of the subiection they owe to their husbands and of that power which they haue ouer them in token whereof they ought to haue the head couered especially in the assemblies of the Church Therefore he saieth Euery woman that prayeth or prophecieth bareheaded dishonoure thither head for it is euen one very thing as though shee were sh●●en Therefore if the woman be not couered let her also be shorne● and if 〈◊〉 be shame for a woman to be powled or shauen let her be couered And a little after Iudge in your selues is it comely that a woman pray vnto God vncouered doeth not nature it selfe teach you that if a man haue long haire it is a shame vnto him But if a woman haue long haire it is a praise vnto her for her haire is giuen her for a couering Wherein the Apostle laboureth chiefly to admonish women that nature hath giuen to them longer haire then to men and that it becommeth them best to haue it so to the end they should keepe their heads couered with some vaile and honest couering for the reasons declared by him sending them to the schoole of nature to learne of her what modestie and honestie they ought to followe and to shewe in their haire For indeed this schoole of nature is the schoole of God the creatour of nature in which he teacheth vs by our owne body and by the nature thereof what is conuenient and honest for vs. Therefore God hath not couered some partes of the body with haire for an ornament only as the beard in men and haire of the head both in men and women and for other causes whereof I haue spoken but also to admonish them to couer that which they can not discouer without shame and villany whether it be by deede or worde Heereupon it is that not onely those parts of the body that are more honorable and noble as the head and face are adorned with haire to giue them greater maiestie but also places more secret are couered therewith to teach vs that the honour wee owe to them is to keepe them couered and hid and that they dishonour them greatly and themselues also who discouer them not only byvile and shamelesse handling but also by infamous and dishonest wordes as many doe that alwayes haue filthie speaches of whoredome in their mouths For that which is dishonest to be seene and to be discouered to the eyes is also dishonest to bee heard and to be disclosed to the eares which wee must keepe chaste as likewise the eies the tongue the mouth and the heart Therefore they that behaue themselues otherwise do as if they meant to despite God and Nature whome they will not followe as mistresse Wherefore when Saint Paul sendeth women to the schoole of Nature to learne that lesson which is there taught them hee openeth vnto vs a great gappe whereby wee may knowe what Mistresse God bath giuen vs in nature and what instructions wee may receiue from her if wee can vnderstand her and haue the wit to knowe and to comprehend all that shee sheweth vs euen in our owne bodies and goe no further into her schoole considering that there is not so little as one haire therein from which wee cannot take instruction Howe great then woulde the profite be if wee coulde consider as wee ought other thinges that are more excellent and of greater importance Nowe that we haue raised vp the frame of mans body from the foundation vnto the very top we must to morrow by the helpe of God in continuing our speach of the compound parts of the body enter into the consideration of those goodly outward members wherewith the head is adorned and of the senses of the body vnto which those serue as instruments Therefore it belongeth to thee ASER to beginne the handling of such an excellent matter The end of the first dayes worke THE SECOND dayes worke Of the bodily and externall senses especially of touching of their members instruments and offices Chap. 9. ASER They that haue the greatest knowledge in humane Artes although it be in naturall Philosophie are not therefore more happy then others vnles they haue learned to ioyne therewith the knowledge of diuinitie For albeit they haue greater vnderstanding of the nature of things created by God then other men that haue not beene conuersant in such studies yet all their skill being blinde in respect of true and eternall wisedome wil profite them nothing but onely to make them more guiltie before God and worthy of greater condemnation then if hee had giuen them no more vnderstanding then beasts haue And who knoweth not that the felicitie and soueraigne Good of man consisteth not in the knowledge of the creatures and of their nature but in the knowledge of the Creatour that made them Therefore wee shoulde labour in vaine to knowe our selues if it did not leade vs to the knowledge of God yea it woulde helpe vs nothing at all but to manifest more euidently our ingratitude towardes his Maiestie and to aggrauate so much the more his iust and fearefull iudgement vpon our heades Likewise wee shoulde reape little benefite by our carefull inquiry into the matter and forme of the frame of man whereof wee discoursed yesterday if it serued not vnto vs for an entrance into a deeper contemplation of the goodly woorkes that appeare outwardly therein and of those corporall senses that haue their seates and instruments in them And all this knowledge woulde doe vs little or no good at all if wee were not ledde thereby to the vnderstanding of the internall senses of the soule vnto which the former serue as messengers and ministers as these latter doe vnto the minde and vnderstanding Therefore in following this order let vs ascend step by step to those things that are most excellent and although the eye of our minde should dasell whē we draw neare vnto thē yet we shal gaine greatly because those things are very great which draw neerest to perfection Hauing before compared the composition of mans body to a building and hauing raised vp all the outward partes of it vnto the verie toppe it remaineth nowe that wee set on the gates and windowes When a man woulde signifie that a house is very lightsome and hath ayre enough wee commonly say that it is well boared or pierced Which may truely be spoken of mans bodie in respect of those outward members which God hath fashioned in the head especially in the face which hee hath appointed for seruantes to the chiefe bodily senses whose seruice also is afterward required for the spirituall and internall senses It is in this part of our building and tabernacle wherein God causeth the greatest beautie thereof to shine I meane in the face which is as it were an image of goodly orient and liuely colours enriched with many excellent workes not onely in regarde of the skinne and painting but also of the

French Academy as it is diuided into seuerall dayes workes and distinguished by Chapters The first dayes worke Pag. 15 OF the creation of the first man and of the matter whereof the body of man is made Chap. 1. 22 Of the creation of woman Chap. 2. 28 Of the simple or similarie parts of the body namely the bones ligaments gristles sinowes pannicles cords or filaments vaines arteries and flesh Chap. 3. 34 Of the compound parts of the body and first of the feete and legges and of the armes and hands Chap. 4. 41 Of the backbone of the marrow thereof of the ribs and of other bones of mans body Chap. 5. 47 Of the share bone and marrow of the bones of the bones in the head and of the flesh of the muscles and of their office Chap. 6. 52 Of the kernels in the body and of their sundry vses especially of the breasts of women of their beauty and profite in the nourishing of children and of the generation of milke Chap. 7. 57 Of the fatte and skins of mans body and of their vse of the haires thereof Chap. 8. The second dayes worke 62 Of the bodily and external sences especially of touching of their members instruments and offices Chap. 9. 67 Of the eyes and of their excellency profite and vse of the matter and humors whereof they are made Chap. 10. 73 Of the tunicles and skinnes of the eyes of their forme motions of their sundry coulors of the sinewes whereby they receiue sight and of other parts about the eyes Chap. 11. 79 Of the eares and of their composition office and vse Chap. 12. 85 Of the diuers vses of the tongue of the instrumēts necessary both for voyce and speach howe there is a double speach of the forme thereof how the spirite of man is represented thereby Chap. 13. 91 Of the agreement which the instruments of the voyce and speach haue with a payre of Organs what things are to be considered in placing of the lungs next the heart of the pipes and instruments of the voyce Chap. 14. 96 Of the tongue and of the nature and office thereof of the excellency profite of speach which is the art of the tongue what is to bee considered touching the situation thereof in the head and neare the braine Chap. 15. 103 Of the office of the tongue in tasting and in preparing meat for the nourishment of the body of the teeth and of their nature and office of the conduite or pipe that receiueth and swalloweth downe meates Chap. 16. The third dayes worke 108 OF the sence of tast giuen to the palal what tastes are good to nourish the body of the diuersitie of them of hunger and thirst and of their causes Chap. 17. 113 Of helps and creatures meete for the preseruation and nourishment of the body how God prepareth them to serue for that purpose of their vse Chap. 18. 119 Of the nose and of the sence of smelling and of their profit and vse of the composition matter and forme of the nose Chap. 19. 124 Of the vse briefly of all the outward sences of mans body namely in purging the superfluities and ordures of his nose of the diuersity that is in mens faces and of the image of the minde and heart in them Chap. 20. 130 Of the nature faculties and powers of mans soule of the knowledge which we may haue in this life and how excellent necessary it is into what kinds the life and soule are diuided Chap. 21. 136 Of the two natures of which man is compounded how the body is the lodge and instrument of the soule how the soule may be letted from doing her proper actions by the body and be separated from it and yet remaine in her perfection Chap. 22. 142 Of the braine and of the nature therof of the sundry kinds of knowledge that are in man of the similitude that is betweene the actions and workes of the naturall vertues of the soule and of the internall senses Chap. 23. 147 Of the composition of the braine with the members and parts thereof of their offices and that knowledge which ought to content vs touching the principall cause of the vertues and wonderfull powers of the soule Chap. 24. The fourth dayes worke 148 OF the seate of voluntary motion and sense of the office and nature of the common sense of imagination and of fantasie how light and dangerous fantasie is of the power which both good and bad spirits haue to mooue it Chap. 25. 158 Of reason and memorie and of their seate nature office of the agreement which all the senses both external and internall haue one with another and of their vertues Chap. 26. 164 That the internall senses are so distinguished that some of them may bee troubled and hindered and the rest bee safe and whole according as their places and instruments assigned vnto them in the body are sound or perished and of those that are possessed with deuils Chap. 27. 170 Of the reasonable soule and life and of vertue of the vnderstanding and will that are in the soule and of their dignity and excellency Chap. 28. 176 Of the variety and contrarietie that is found in the opinions deliberations counsayles discourses and iugdements of men with the cause thereof and of the good order and ende of all discourses Chap. 29. 182 Of iudgement and of his office after the discourse of reason and how beliefe opinion or doubting followe it of the difference that is betweene them Chap. 30. 187 Of the meanes whereby a man may haue certaine knowledge of those things which hee ought to beleeue and to take for true of the naturall and supernatural light that is in man and how they beare witnesse of the image of God in him Chap. 31. 192 How the vertues and powers of the soule shew themselues by litle and litle and by degrees of contemplation and of the good that is in it of that true and diuine contemplation which wee looke for after this life Chap. 32. The fift dayes worke 198 OF the appetites that are in all liuing creatures and namely in man and of their kinds and particularly of the naturall and sensitiue appetite Chap. 33. 203 Of will and of the diuers significations and vses of these words Reason and Will of the actions freedome and nature thereof of the power which reason may haue ouer her Chap. 34. 208 Of those good things which both men only guided by the light of nature are able to propound to themselues and to follow and they also that are guided by the spirit of God of the power and liberty of the will in her actions both externall and internall Chap. 35. 214 Of the distinction that ought to bee betweene the vnderstanding knowledge and the will and affections in the soule and betweene the scates and instruments which they haue in the body of the agreement that is betweene the heart and the braine Chap. 36. 219 Of the

from bruzing and wasting There is also in many places a certaine humour which serueth to annoint the ioynts and their ligaments and the small endes of the gristles For moisture helpeth motion very much and preserueth those partes that are mooued as wee see by experience in chariot wheeles For when the axeltrees are greazed about which they mooue they doe not onely turne about more easily but also last and continue longer whereas although they were all of yron yet they woulde weare away and be set on fire of themselues if they were not annointed and moistned with some humour Nowe let vs come to consider of the couering of mans body As therefore a man vseth not one onely garment but diuers so is it with the body For first hee is clothed with three skinnes that are great long and large with which hee is couered cleane ouer from the sole of the foote to the toppe of the head The first is a little skinne very thinne which of it selfe hath no feeling being made of the second skinne which it couereth and this second skinne is made of sinewes flesh and litle veines and in some places of little arteries being as it were of a middle nature betweene the sinewes and the flesh Therefore this skinne hath feeling throughout and is not without blood as the first is There is also a third skinne vnder the second which is more fleshy and therefore it is thicker and more strong vnto which the muscles cleaue and through which very thinne arteries and productions of sinewes passe which tie it with the other skinne The fatte of the body is betweene these two skinnes which serue the whole body not onely for a couering but also for an ornament especially those that are most without which in mens bodies stand in steade of that skinne wherewith the bodies of beasts are couered Besides these three skinnes that couer all the body there are within many other particular skins of diuers sortes to couer the members that are there which the Physicions call Membranes and Tunicles with such other names agreeable to their Arte to distinguish them one from an other according to each of their offices For there are many in the head to couer folde vp and to containe the inward partes thereof and of the braine as also in the breast and consequently in other partes and members within Among the rest some are like to nettes and coiffes others resemble littl● sackes or bandes according as those members are which they are to couer seruing also for defence vnto them and to distinguish and separate the partes one from an other Wee will leaue to the Physicion to number and to distinguish them and to name euery one by their proper name and nowe come to consider the last couering which is vpon the body in certaine places especially vpon the head and that is the haire which principally aboundeth in the head both in men and women because it proceedeth out of a moyst and soft place And to the ende it might take the better roote there the skinne that is vnderneath it is very thicke and fleshy The profite of the haire is great and serueth for many thinges First it is the ornament and beauty of the head For as the face woulde bee euill fauoured and vnsightly if it were hairy so contrariwise the head woulde bee very deformed if it were skinnelesse where it is couered with haire as we may iudge by them that haue balde heades Therefore because it is the toppe of the building of mans body God woulde haue it adorned with such a couering which also standeth him in some steade to defend his braine and to consume the grossest and most fumy excrements of which the haires of the head are ingendred so that they are a kinde of purgation for it Besides it serueth for a couering to the head which it may vse at pleasure as neede requireth against both heate and colde For it doeth not alwayes neede to bee alike couered at one time and in one age as at an other Therefore a man may let them growe or cut them or shaue them cleane off as is most commodious for euery one And when they waxe gray and white through age they put men in minde of two things First that they drawe towards the graue and death to the ende they might in good time frame themselues thitherward and if they haue gone astray in youth and forgotten God that then at length they should bethinke themselues and consider that they are no more yong and that they must shortly die for although it be late yet better late then neuer But it is best to follow Salomons counsell who admonisheth yong men to remember God before the Almond tree flourish comparing an olde man that is gray and white with age to a blossomed tree by reason of the whitenes of the floures For when a man flourisheth in this sort his floures put him in minde that the tree of his body drieth vp and that it looseth his naturall strength whereas the floures of trees are testimonies of the vigor that is yet in them to beare fruit Therfore we are very miserable if we do not glorify God in our youth neither thinke vpon any other life then this For we come farre short of the life of trees and are not of so long continuance neither are wee yeerely renued as they are which seeming to be dead in winter florish and wax greene in spring time as if they became yong againe Which thing we are not to looke for in this worlde wherein we flourish contrary to trees namely in winter which is our olde age Secondly gray and white haires warneth men to haue such manners as becommeth that age and colour that they may make olde-age reuerent according to that saying of the wise man The glory of the aged is the gray head For such are those ancient men whome God in his Law commaundeth to be honoured when hee saieth Thou shalt rise vp before the horehead and honour the person of the olde man and dread thy God I am the Lorde The same consideration also ought to be in the beard which is a great ornament to the face and serueth to distinguish the sexes and likewise the ages of men vnto whome they bring authoritie and maiestie For this cause the auncients did shaue or powle their beardes and haire in the time of mourning and affliction so that when the Prophets denounced some great aduersitie and desolation they foretolde that euery head should he ●ald and cut and shauen and the beards in like manner as it appeareth in the Prophecie of Esay against Moab and such like Wee 〈◊〉 also that Hanun king of the Ammonites shaued off the halfe of the beards of Dauids messengers to bring them in derision whereupon they would not shewe themselues openly to the people vntil their beards were growen Concerning womens haire Saint Paul testifieth expresly that God