Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	love_v	true_a	4,053	5	4.6245	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14007	A discourse against painting and tincturing of women Wherein the abominable sinnes of murther and poysoning, pride and ambition, adultery and witchcraft are set foorth & discouered. Whereunto is added The picture of a picture, or, the character of a painted woman.; Treatise against painting and tincturing of men and women	Tuke, Thomas, d. 1657.; Tuke, Thomas, d. 1657. Picture of a picture. aut	1616 (1616)	STC 24316A; ESTC S118556	52,636	80

reported that the inuenter of Magicke Zeorastres a King of Bactria was burned to death by the diuel And I pray you what got Saul by his witch-seeking Was not his destructiō told him which accordingly came to passe And Buchanan telles vs how Naxlicus a Scotish King was slaine euen by the man whom hee had sent vnto a witch to inquire of the successe of his affaires and of the length of his life the witch hauing afore told the fellow that hee was the man that should slay him By all which we plainely see that God is offended with these diuellish arts and all that vse them How is it then to be lamented that in this cleare light of the Gospell there should be found amongst vs to the dishonour of God and of his Religion and the infamie of our Nation men that haue yeelded themselues disciples Students and practicioners in these hollish arts which Saint Iohn calleth the deepe things of Satan Reuel 1. 24. and haue fearefully prostituted themselues to become base instruments and vassals to act and accomplish the hests and commands of wicked ones vpon whom though the iustice of the State hath taken hold as one W●ston and Franklin and hath made them publique spectacles of wrath to the terror of others yet considering the open signes of their true penitencie we are to hope charitably of them and to say of them as S. Paul doth in another case 1. Cor. 5. 5. that they were deliuered ouer vnto death to the destruction of the flesh that their spirit might bee saued in the day of the Lord Iesus And I desire all men by the mercies of God to abhorre and forsake all such vngodlinesse and to deucte themselues vnto God alone their Maker and Redeemer studying to serue him in righteousnesse and holines all the daies of their life For obedience is better then sacrifice and to hearken then a the fat of Rammes And the truth is that all the plagues and iudgements that euer came vpon the children of Israel light vpon them for their rebellion against God and their disobedience to his word And questionlesse it is come to passe by the iust iudgement of God that these offenders we haue spoken of and haue lately seene cut of were giuen ouer of God and left vnto themselues because they listened not vnto him but were disobedient vnto his word O this disobedience it is as the sinne of Witchcraft and Idolatrie it is in truth the mother and nurse of all iniquitie God hath two sorts of iudgements iudgements for men to keepe and iudgements for men to beare and God hath two sorts of Ministers Ministers of his Word and Ministers of his Sword now it is iust with God that they which will not keepe his iudgements should vndergo his iudgements and that they that wil not be reformed by his word should be punished and cut off with the sword and that such as regard not the power and doctrine of Ministers should feele to their smart the authoritie and force of Magistrates THe great God of heauen and earth euen the Father of our Lord and Sauiour Iesus Christ be mercifull vnto vs and forgiue vs our sinnes all our abominable and crying offences keepe backe and remoue his iudgements from vs continue his blessings amongst vs preserue and prosper our noble King and all his kingdomes detect and bring vnder all his enemies and grant vs truth and peace and loue through Iesus Christ our Lord Amen Trin-vni Deo Gloria THE PICTVR OF A PICTVR OR THE CHARACTER of a Painted woman SHe is a creature that had need to be twice defined for she is not that she seemes And though shee bee the creature of God as she is a woman yet is she her owne creatrisse as a picture Indeed a plaine woman is but halfe a painted woman who is both a substantiue and an adiectiue and yet not of the neuter gender but a feminine as well consorting with a masculiue as Iuie with an Ash She loues grace so well that she will rather die then lacke it There is no truth with her to fauour no blessing to beautie no conscience to contentment A good face is her god and her cheeke well died is the idoll she doth so much adore Too much loue of beautie hath wrought her to loue painting and her loue of painting hath transformed her into a picture Now her thoughts affections talke studie worke labour and her very dreames are on it Yet all this makes her but a cynamon tree whose barke is better then her bodie or a peece of guilded copper offered for current gold She loues a true looking-glasse but to commend age wants and wrinkles because otherwise she cannot see to lay her falshood right Her body is I weene of Gods making and yet it is a question for many parts thereof she made her selfe View her well and you'ill say her beautie 's such as if shee had bought it with her pennie And to please her in euery of her toies would make her maide runne besides her wits if she had any Shee 's euer amending as a begger 's a peecing yet is she for all that no good penitent For she loues not weeping Teares and mourning would marre her making and she spends more time in powdring pranking and painting then in praying Shee 's more in her oyntments a great deale then in her orizons Her religion is not to liue wel but die well Her pietie is not to pray well but to paint well She loues confections better a great deale then confessions and delights in facing and feasting more then fasting Religion is not in so great request with her as riches nor wealth so much as worship She neuer chides so heartilie as when her box is to seeke her powder 's spilt or her clothes ill set on A good Bed-friend shee 's commonly delighting in sheetes more then in shooes making long nights and short daies All her infections are but to gaine affections for she had rather die then liue not please Her lips she laies with so fresh a red as if she sang Iohn come kisse me now Yet it 's not out of loue excepting self-loue that she so seekes to please but for loue nor from honesty but for honor t is not piety but praise that spurres her She studies to please others but because she wold not be displeas'd her self And so she may fulfil her own fancy she cares not who els she doth befoole A name she preferres to nature and makes more account of fame then faith And though shee do affect singularity yet she loues plurality of faces She is nothing like her self saue in this that she is not like her self She sildō goes without a paire of faces and she s furnisht with stuffe to make more if need be She saies a good archer must haue 2. strings to his bow but she hath hers bent both at once yet you must not say she weares 2. faces vnder one hood for that she

the next world and I thinke she would be loth die painted why then should shee liue painted why should she loue it Vtinam miserrimus ego c. I would I poore wretch saith Tertullian might see in that day of Christian exultation An cum cerussà purpurisso croco cum illo ambitu capitis resurgatis Whether yee shall rise againe with your white red and yellowish paintings and those strang dressings of your head and whether the Angels shall lift you vp so pictured to meet Christ Hodie vos Deus c. O ye women let God see you such now as he shall see yee then Is not this also a point of pride by such deceitful shifts to gaine the praises of men and to desire to bee reputed fairer or younger or better fauoured then one is indeed And doth not God hate pride and reward humilitie Doth he not resist the proud and giue grace to the humble What a contempt of God is this to preferre the worke of thine owne finger to the worke of God What impietie is it to goe about to haue that thought Gods which is thine owne What iniustice to conceale his worke and ostent thine owne and indeed to spoile his with thine owne Innocentius saith An artificiall forme is drawne ouer and the naturall face is painted as if the artifice of man exceeded the art of God And is not this a tricke of a wanton to vse these arts to procure and tie the eies of people to thee or to gaine some vnfortunate seruant Is it not a foolish wilinesse and a certaine wily kind of folly by these lime-twiggs these painted lime-twiggs to labour to thinke or labour to catch a Wood-cocke or a Wild-goose Are these deuises allowed as stales or snares to take men in them Dost thou deeme men as simple as those birds that were deceiued by the Painters artifice flying to grapes that were but painted Because Lycoris pleases her selfe being painted being otherwise as blacke as an ouer-ripe Mulberry doth she therefore thinke to gaine an husband who knowes an ill face wel painted is but as a peece of counterfeit siluer or as a faire carpet ouer an vnhandsome table Tell me Are all men borne rich or noble Though all these are borne men yet all men are not borne these Now shall hee that is base and needie and not yet promoued nor made wealthie make fare as if he were some noble or rich man It were intolerable vanitie Say Is euery man truely vertuous and religious No no more then euery Angell is good and holy Now shall he that is profane and impious make shew of pietie and true deuotion Were it not damnable hypocrisie in him If he be not let him not seeme to be For not being his very seeming is a sinne vnto him And dost thou thinke it lawfull for thee to make shewes of fauour and beauty or of another complexion and temper then thou art of by thy dawbing painting and borrowing God and Nature which is his Handmaid hauing withheld beautie or a louely complexion from thee Vertue is one gift of God and beautie is another now as a man may not counterfeit vertue being vicious so he may not counterfeit beautie being destitute of it Doubtlesse vnthankfulnesse to God hath a great stroke in this vngodly exercise For were we thankfull to God as indeed wee should be would we loth and despise his worke vpon vs and loue our owne Would we not care how wee corrupt and mangle his with ours If we were thankful to him for our complexions and fauour how meane so euer we would humble our selues before him and not goe about to cozen the world with our borrowed feathers or shew our selues altogether vnpatient of his handy-worke yea wee would labour to supply the want of good outward parts by inward vertues and by the offices of pietie charitie and humilitie things which I feare me are sildome and little thought of amongst the Painters who if we may beleeue the speeches of the world and they say Market-men vse to speake as the market goes are too many of them not much vnlike ill cloth of a good die or to a Letter fairely written and with good inke but not without some false English or ill contents But let vs see how the Apostle ends his exhortation If there be any praise saith he thinke on these things Now is a painted face worthy to be praised Is a borrowed beautie or fresh-coloured haire with womens skill to be commended Shall we bestow our praises on what we may not spend our loue Shall wee laude that that is not worthy one good looke Shall that be praised that is vile and vaine Quidvanius qhàm tingeregenas vugerefaciem c. What more vaine saith Innocentius then to die the cheekes and annoint the face True it is that God hath giuen a man oyle to make him haue a cheerefull countenance but this is by refreshing and cheering the blood and not by daubing or dying the countenance which is to be discommended in all that vse it what euer they be Fucation saith Saint Chrysostome being espied is euer markt with ignominy More ornament is not to be giuen to the bodie then is profitable for the soule saith Saint Basil the great For to a generous man and one truly worthie of this name it were no lesse reproch to be want only decked or to take superfluous care of the bodie then to be affected with some other note of disgrace and euill affection through slothfulnesse Consider also the iudgement of Heathen men Chius a certaine old man came vpon some businesse of state to Lacedemon and hauing died his gray haires he came before Archidamus the Lacedemonian King who seeing the old man disguised rose vp and said Quid hic sani diceret cuius non solùm animus verùm etiam caput fucis contaminatum est What good thing can this fellow say whose not onely the heart but head also is stained with deceit And so exploded whatsoeuer he said reprehending his disposition by the deceit he vsed with his haire Questionlesse there is lacke of truth in the heart when false haire is worne for deceit Doubtlesse falshood is in his or her heart whose face or haire is falsified to deceit Falshood vttered in the face or haire is first conceiued and coined in the heart Wantonnes pride and vanity are conceiued inwardly before they are expressed outwardly The hand doth but what the hart bids it Of the abundance of the heart the mouth speaketh and the hand worketh King Philip of Macedonie made one of Antipaters friends a Iudge but vnderstanding that hee vsed to colour the haire of his head and beard he displaced him saying He which would not be true in his haires was not worthy to bee trusted in an office Hee vsed deceit in dying his haire whereof no great lucre could arise doubtlesse he will be much more deceitfull in the