Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	call_v	king_n	wales_n	2,937	5	10.1170	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71042	A wonder of wonders, or, A metamorphosis of fair faces voluntarily transformed into foul visages or, an invective against black-spotted faces / by a well-willer to modest matrons and virgins Miso-Spilus, i. qui maculas odit ; published by R. Smith, gent.	Miso-Spilus.; Smith, R., gent.	1662 (1662)	Wing S4149; ESTC R26395	28,442	40

Isaiah 5.3 The Prophet here saith Isaiah 5.3 God cloatheth the heavens with blacknesse Here notice is to be taken That blacknesse of the heavens is here set down as a Punishment not as a Blessing from Almighty God and therefore such resemblances ought rather to terrifie then to delight us Cant. 1.5 6. I am black but comely Cant. 1.5 6. Here the Church of Christ calls her self black not as some may think for any comelinesse in that colour for Black is there distinguished from Comely in these very words I am black but comely but she calls her self Black because she was brought into such a sorrowful and doleful condition by the tribulations and afflictions she lay under by her persecutors who obscured denigrated her glory and renown and made her as it were seem black and contemptible for so learned Expositors interpret it and therefore confessing her deformity signified by her black colour she willeth her flock v. 6. not to look upon her Look not upon me saith she because I am black meaning deformed outwardly accounting externall Black a deformity but internally comely Let our black-spotted faces then whose visages are not made black against their wills as the Churches was but who voluntarily black themselves consider that they are not and ought not to be honoured or esteemed for their black faces but rather to be esteemed as deformed and therefore ought to forbear so to disfigure themselves and likewise to perswade others as the Church here doth not to behold them for the Church here as is expounded by the Text confesseth her deformity in being black oppressed and dejected by her persecutors Jerem. 4.28 The Prophet saith Jerem. 4.28 That God for the sins of his people among other his heavy judgements denounced against them That the heavens above should be black whereby it appears that Black is a dreadfull colour and yet our wantons are in love therewith Again Jerem. 8.3 The Prophet saith Jerem. 8.3 For the hurt of the daughter of my people I am hurt I am black Here to be black is to be afflicted not to be desired as our black ones would have it Jerem. 14.2 Iudah mourneth Jer. 14.2 the gates thereof languish they are black unto the ground Here blackness noteth the sad condition of the people in a great Famine no pattern for our Blackbirds to cheer up themselves with their colours Lam. 4.18 Sion bewailing her pitiful estate Lam. 4.18 thus bewaileth them Their visage is blacker then a coale or according to the Hebrew darker then blackness so then black visages are sent as a judgement of Gods wrath not as an ornament Lam. 5.10 Sion in her Prayer to God Lam. 5.10 saith Our skin was black like an oven because of the terrible famine Our black ones would be loath their skins should be compared to an Oven or be a signe of Famine they like Feasting better then Fasting Zeeh. 6.2 Mention is is there made of a Vision Zech. 6.2 wherein was a Chariot of black Horses haply our black Wenches if they use to read the Bible from this place took their pattern of their Coach and black Horses pictured in their faces Ioel 2.6 All faces shall gather blacknesse Joel 2.6 or as Pagnin out of the Hebrew interprets it blacknesse as a pot This is denounced as one of Gods terrible judgements at which though some of our black ones are not troubled yet it would trouble them more to have theit black Faces compared to a black Pot a word of disgrace Nah. 2.10 The Prophet there shewing what judgments were pronounced against the great city of Nineveh Nah. 2.10 among others saith The faces of them all gather blacknesse Here observe that black faces are mentioned among Gods punishments so then to be dreaded not beloved Lastly Rev. 7.17 Rev. 7.17 A multitude of all nations not to be numbred stood before the throne and before the lamb cloathed in white robes So if our black Ladies expect to appear before the Throne of God in Heaven it must not be in black but in white robes Rev. 6.13 The Sun became black Rev. 6.12 which was in the great day of Gods wrath Note that this was a dreadfull signe of Gods displeasure set forth under the colour of Black By these places of the holy Scriptures we may learn that black colours and blackness it self oft-times have been hideous signs and tokens of Gods heavy displeasure and therefore not alwayes without exception are they generally to be approved or commended nor fit in such respect to be imitated but rather to be dreaded so often as we call to remembrance the terrible effects of such dreadful colours yet I grant that black colours used civilly in many other things not abused or mis-applied are not onely tolerable but commendable also and usefull and may be used without offence without disgrace as black haire and a black eye in man or woman is a lively and graceful colour from whence I guess that once illustrious and famous Prince of Wales Edward Son and Heir of King Edward the third was called The Black Prince a name of no disparagement but rather of terrour to his enemies of which the French were sensible black Garments worn usually by Divines Physicians Lawyers Citizens and Mourners as above being the most proper colour for the most sober and civil sort of men a black colour in painting Walls Houses or Tables or in any curious Works weaved or of Needle-work mixt or checquer'd with other colours for variety-sake oft-times adorneth and setteth forth the work and all black colours in Beasts Fowl or other living creatures being natural are in their kinds commendable being such as God hath ordained for them likewise the natural black complexions of Black-Moors is more respected by them then the White for the abuse and not the good use of colours is condemned for colours fitly applied is a grace and unfitly applied turn to the disgrace of the subject unto which they are applied even as black Patches also being applied to the face to cover and cure scabs and sores are very usefull and tolerable but otherwise worn as an ornament to the face are useless and disgraceful but the painting spotting and patching of faces is the deforming of comely faces and good complexions which is here justly reprehended and cannot be excused notwithstanding any foolish fashion which apishly they imitate which being undecent ought to be out of fashion when it makes the wearers thereof to be of no good fashion so that Black is not here censured but the disfiguring of Gods Image by Black But the folly and vanity of these uncouth fashions is not onely to be censured as ridiculous ugly and nauseous but the pride lasciviousness and other vices that accompany their impudence wherewith God is offended and good men displeased is principally to be reprehended but lest these wantons should not believe these their foolish actions in painting patching and spotting

and spotting our Faces then Dyers doe in dying white Silk Wooll or Thred into any other colour This is usuall and lawfull without derogation to God's workmanship why may not we then do the like to please our selves in mending our defects I answer The Dyers intent in dying white or other naturall colours into other colours makes the difference between you and them for their intent is onely for a civil and lawfull respect to dye their commodities into severall colours for the use of such as may desire them who likewise wear them without pride or wantonnesse as comely and decent colours but your intent of painting and spotting your faces is not out of any civil or decent respect but out of the foolish pride and fantastical opinion of handsomnesse whatsoever you pretend to please your Paramours and from your lascivious and wanton dispositions thereupon following and for necessary use benefit or advantage which may accrew from thence and which is displeasing to all sober and discreet men All which qualities being not in dying your comparison will not hold Yet I grant that there may be perhaps some more moderate women of the more noble rank who may use such painting or spotting their faces not out of any proud or lascivious disposition which they abhor but onely to follow the fashions of the times in imitation of others and for no other respect and these although they are not so much to be blamed as the others yet are they not wholly to be excused for the danger of infection of others by their example who perceiving women of worth and of civil conversation without pride or wantonnesse to use it in imitation of them using it heedlesly may be drawn lasciviously to abuse it adding sin unto folly and therefore such also should be wary in the using of it but my invective is not against the infirmity of such virtuous Ladies but against the impudent onely Now howsoever to correct or cure any deformity or blemish in Nature by lawfull means not accompanied with sinfull actions is tolerable yet the deforming and defacing of comely and handsome naturall fair faces with unnecessary and undecent Tincture Spots and Patches is intolerable so the evil proceeding from painting and spotting comely visages is the chief thing to be avoyded and is principally condemned They will say peradventure that they thus paint or spot themselves to be the better esteemed of others I partly believe them that their intent is chiefly to please others and in pleasing them to enjoy more freely their lascivious embracements and this is very likely for if they did it not to shew themselves to others what need they to trouble themselves privately at home where none take notice of their bravery And they that seek to please others by altering their owne complexions do first dislike themselves for had they not disliked themselves they would not have sought to amend that which they could not dislike But what madnesse is it saith an ancient Father to change Nature's shape and to seek a Picture doubtlesse thou deservest to be loathed of others because thou dost loath thy self and being displeased with the pleasure of God dost please thy self in that that is displeasing to him Having now done with their Allegations in defence of their painting and spotting the faces I shall for a more full confutation of these vanities proceed in my discourse as followeth And first touching the colour of black which they so much extoll above others Albeit I grant the colour of Black in it self be not condernned unlesse abused yet in all respects it is not so highly to be magnified as to be preferred before all others as an Ornament to set out the lustre and beauty of fair Ladies and no lesse are Spot and Patches in their visages in all respects to be esteemed for example sake Death it self more terrible then any thing else hath the Epithite of Atra Mors black Death Conjurers the Devils prime Agents here on earth are called Necromancers and their art Necromancy that is the Black Art the Progeny of cursed Cham are held to be the Black-mores the most dangerous disease of the Jaundies is called Atra Bilis the Black Jaundies and no mercy or pardon is to be expected when the black Flag or Ensign is hung out yea the Devil himself is called the Prince of Darknesse and black Pluto hath his Palace in a dark Dungeon and his Family the black Fiends of Hell unto whom our black-fac'd Girles make themselves as like as may be as the old saying is Like to like quoth the Devil to the Collier These black-patched faces are also dreadfull to young children being naturally affrighted at their unnaturall hellish looks taking them for Bug-beares Devils or Infernall Spirits having been told that such Fiends appear in that likenesse and loathsome they are to those of riper yeares insomuch as their nauseous stomacks are turned especially at meals when casting their eyes on their black Patches they are put in mind of those filthy scabs and purulent sores unto which such plaisters are commonly and properly applied the noysome smell wereof is oft-times reported to have been so offensive that for prevention for the future they have found a way by perfuming their Plaisters and Patches as I have been informed And howsoever the black and speckled colours please them above all others yet the colour it self is not above all others so amiable as that it should entice them meerly to delight therein if we will give credit to learned Authors whose Testimonies I have collected as followeth Anthonius Thylesius a learned Author thus writeth thereof Ant. Thy'esius de Coloribus c. 3. Ater color est tristis visu injucundus lugentibus accommodatus Black faith he is a sad colour unpleasant to look on and fit for mourners And again Colores maculosi sunt equorum canum Idem c. 13. Spotted colours belong to horses and dogs He does not say to fair faces Joannes Imperialis thus writeth of spotted colours Imperialis in musaeo l. 3. c. 6. Color purus est sine maculis quae ingenium non designant quoniam sunt impuritatis exustionum bilis vel flavae vel atrae sequentes ex quibus durus incredulus asper obstinatus vipereus fit homo refert enim viperarum corium hujusmedi maculis conspersum It is a pure colour saith Imperialis which is without spots which spots declare no ingenuity because they are the consequent impurities of the inflammation of the Yellow or Black Jaundise by which a man becomes hard incredulous rough obstinate viperous for it resembles the Vipers skin speckled with such spots What the nature of a Viper is S. Amb. Hexam To. 1. l. 5. c. 1. you may hear St. Ambrose thus describe The Viper is a Beast saith he more vile then the vilest poysonous by nature and spiteful odious to look on and hateful a spotted Serpent it is so poysonous and deadly that it causeth