Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	child_n	parent_n	reverence_n	2,246	5	9.8892	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01666	Of the ende of this world, the seconde commyng of Christ a comfortable and necessary discourse, for these miserable and daungerous dayes.	Geveren, Sheltco à.; Rogers, Thomas, d. 1616.	1577 (1577)	STC 11803A.7; ESTC S115248	72,058	116

heauenly things should rather seeme to liue without than in the body and rather to God than themselues and be delyghted in him alone But that we may go higher to the manifesting of that which I am about Let vs behold how all things in the world do stand and we shall find them in a certayne order measure and number to be so linked togeather that they cannot be seperated The Heauen the Planets and the Starres keepe their certayne order and tyme and they appoynt the certayne course of euery thing and cause the change and alterations in the bodyes both of men and beasts and in his due time euery hearbe is brought forth Al which things are so apparant in our eyes as of them we can not doubt And yet all these things by the incomprehensible wisedome and prouidence of almighty God are kept in their certaine measure and number For God by a certaine measure as it were hath placed the earth like a round Globe in the myddle so that no way it can fall the which the whole Firmament of heauen dooth compasse and in the space of twenty and foure houres is carryed rounde about the same Also he hath appoynted a certaine and iust number of all things to wyt the foure seasons of the yeare and their monethes dayes the certaine houres of euery day the minutes of euery houre and lastly the certaine endes of tyme by a certaine incomprehensible consent of the Starres and numbers among them selues Not as though the Starres and numbers without the first cause can bring any thing to passe but because in their gouernment and second operation of the Starres they represent before our eyes ●he immeasurable wisedome and eternall prouidence of god Because God is not a God of co●fusion that he can doo all things at his pleasure by a certaine inordinate affection as men do but he is a God of order a keeper of order in his things created from which he dooth not rashly digresse although he tyeth nor hym selfe therto that he wyll not or cannot alter it when his glory by his secret counsaile and the safegard of the Church requyre the same For in the staying and goyng backe of the Sonne in the tyme of Iosua and Ezechias kyng of Iuda and by other diuine myracles he sheweth the contrary And yet without all controuersie the eternall prouidence of God and Predestination hath appoynted by a certaine measure and number from the begynnyng of the world to the end of the same as it were by rule certaine termes in the course of the Starres by which great habilitie is gyuen to a skilfull and learned man to iudge of things to come euen as by a Dyall made by a woorkman in proportion and nūber things to come are foreseene because Arte as nigh as may be imitateth God and nature Yea and these exce●lent felowes Plato and Aristotle doo place all wisedome knowledge a●d vertue in the proportion of number for Vertue and Iustice they set in the myddle by which to euery man is gyuen his owne by a double equalitie and is measured by a proportion Arithmetical and Geometrical Now sithence this instant number of the yeares of the world dooth so exac●ly compreh●nd in it selfe all those things mentioned before as from the beginnyng of things and in this last age in like quantitie and so perfectly dyd neuer appeare as hereafter more plainly we wyll prooue I suppose the Lord God a maker and gouernour of all things by this proportionable agreeing of number wyll as it were by the hand leade vs to a certaine deepe consideration of a perfect expiring and end of all things especially in as much as the direfull Destinies the Starres and damnable Decrees of Popes doo fulfill the whole number of fiue hundred yeares So that I trust that the commyng of the Sonne of God to iudgement wyll shortly ensue in which all impietie lying and dooing of wrong through the tyrannie of Antichrist the Diuell and his members shal be taken awaye and the euerl●styng kingdome of Christ in truth and equiti● shal be confirmed that so to euery one shal be gyuen his reward either good or bad according to the true Geometricall proportion which is the rule of Iustice in God to whom all beleeuers in Christ are like But that more playnly these things may be vnderstoode it must be knowen what we call Arithmeticall proportion and Geometricall according to iustice and also how these two proportions are perfectlye contayned in this yeere of the .5555 which in the yeere .95 ensuing shal be the the yeres since the worlds foundation Arithmeticall proportion is when as three or moe numbers being set all without any respect of proportions doo differ by equall ods as .1.2.3.4.5 Here continually one number differs from the other but in vnitie as also .2.4.6.8.10 in which one differeth frō another but the nūber of two And therfore we see in the fifth number which is the last an Arithmeticall proportion to be contayned because it hath in it this excellencie that it comprehendeth in it selfe and that fitly all vnities of which all other numbers doo consist be they euen or odde to the which no naturall be he neuer so talkatiue can attayne by numbring This Arithmeticall proportion Aristotle ascribeth to the exchangeable iustice For euen as euery number playnly doth differ from other in equall summe so a great equalitie there must be between the ware and the price least while one is iniured the other by his losse and dammage become riche The Geometrical proportion is when as three or moe summes being set we consider not the difference of numbers but marke the equalities of proportion For euen as fiue referred to .50 hath the proportion of quantitie so hath .50 to .500 and as .50 to .500 so .500 to .5000 all which are in the proportion of tenne But Plato said that this Geometricall proportion can doo much both betweene God and man and that the state of a common weale is then best when it consisteth of a Geometricall equalitie which appointeth persons and ordaineth offices according to the greatnes and worthines of giftes and bestoweth rewardes to worthy persons whereof it is well called of the Philosophers a distributiue iustice For examples sake as in the gouerning of a ship the ruling of the same is not committed to any man but vnto him which is skilfull and for his cunning and well guiding therof he receyueth a better stipend than other which are vnskilful so also to a vertuous cunning iust constant and graue person the administration of the common Weale is to be committed and withall a woorthy honour least by a gouernment which is rude wicked and tyrannicall the common weale be brought to destruction Also in the affaires of priuate persons this Geometricall equalitie is to be obserued For a greater honour and reuerence is due to the Magistrate than to an other man to our parentes than to straungers to an old man than

the presence the pleasaunt speeche and louing embracings of her beloued And yet most of all it greeues thee to see the shamelesse boldnes of that abhominable strumpet the whore of Babilon which blusheth not to call her selfe the onely spouse of thy Christ and to call thee an harlot to boast of her externall beautie and to cast in thy teeth thy outward deformitie to bragge of her antiquitie fame and glorious estate and to tell thee of thy noueltie pouertie and miserie Hence it commeth that thou art no where in quiet from such taunts and chidings nor thy mēbers any where safe frō her bloodye persecution Hence it is that before the world which is the Sonne of this naughtie houswife thou art contemned hated and afflicted and she as the Queene of heauen is adored loued and aduaunced with her haue all nations committed fornication and the Kings of the earth haue become frantike with Idolatrous wyne of her poysoned doctrine And hence commeth thy deepe sighes thy mournfull countenaunce and the intolerable vexation of minde which thou art in Hence it is that thou canst not be mery But comfort thy selfe faint not thou beloued of Christ for thy husband for thy sake hath made her naughtines to be knowen and she which was so loued is now hated and was glorious for her externall fairnes is nowe become odious to many for her spiritual filthines Haue pacience therefore but a little whyle and thou shalt see her to be of none accompt for thy louer in whom thou delightest shall bring her to such shame as she shall not be able to showe her head out of hell when thou shalt be in glorye with thy beloued Nowe will I make thee priuie with whom this naughtiepacke which now is many wayes knowen to all the world hath had to do a long whyle since first shee lefte to fauour the and began to fancie the wicked doctrine of the Gentiles her baude thy sworne enemy Iohn a very friende of your hu●●andes and most familiar with him Iohn in his Reuelation dyd foretell that immediatly after he had seene an Angell flying thorowe the midst of heauen crying with a loude voyce Woe Woe Woe to the inhabitants of the earthe from the other voyces of those three Angels which were yet to sounde the fift Angell dyd first sounde and he sawe a starre falling vppon the earth which was the fall of the Popes holynes from celestiall to earthly thinges and hauing the keyes not of heauen nor of Peter as he dooth vainely boast but of the bottomlesse pit the pit of hell Which when he had opened there came out great aboundance of Locustes into the earth and had for their King one whose name was in Hebrue Abaddon in Greeke Apollyon To this wicked king did that whoore of Babylon plight her fayth ioyne her selfe and altered the name of the Empire so that at length the flourishing estate of the old Empire vanished and he became the chiefe among al Christian kings But what happened afterward These Locustes to wit that infinite and horrible crewe of idle prelates Priestes and Friers with their abhominable king the Pope of Rome whom Paule dooth call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonne of perdition ascended from hell and brought with them not the pure doctrine of Gods worde but the poysoned lessons of diuels and so by the filthie smoke of false opinions obscured the Sonne of righteousnes and infected the wholesome ayre of Christes Gospell But now would you haue them better described Forsooth they are for theyr intolerable pride and threatnings lyke vnto horses prepared to the battaile womens heare they haue because they are in dealinges light in behauior wanton Lions teeth for their crueltie shieldes as it were of iron to note their obstinacie ▪ In wordes they seemed courteous and therefore they had the faces of men but in deede they prooued villanous and therefore they had in their tailes the sting of Scorpions These made a noyse as it were of manye winges which noted the fame of the Popes holinesse And these had power to hurt and yet not all thinges but onely men and yet not all men but those which had not the marke of God in their foreheads And yet they could not plague at their pleasure but in certaine monthes and those not in Winter but in Somer So thou seest O daughter of Siō pure vnspotted Virgin to whom this vile st●umpet Rome which according to Sybils prophesie is become Rume that is violence or crueltie hath coupled herselfe with whom she hath played the harlot and is become drunken wyth the bloud of Martyrs sitting vpō that seuen headed beast horrible in sight and in deede most cruell Now marke I beseech thee and call into mynde the woordes of thy beloued which gaue his Apostles to vnderstand that before his comming meaning before he celebrates his marriage in the kingdome of his almighty father the sounde of the Gospell as it were by a Trumpet should be heard throughout all the world that so both the number of thy friendes might be greatly multiplyed this child of perdition by the final end of al thing● and his famous comming vtterly abolished Which things to thy comfort thou mayst perceaue to be com to passe already euen about the sixt houre or midle of of the sixt day or six thousand yeare of the worldes creation Thou seest how the voyce of the Gospell hath sounded in al quarters of the world thou seest how that son of perditiō with the whore of Babylon sitting vpō a purpled and bloodye beast is by the breath of Gods woorde confounded thou seest also which is most to thy glory and their perpetuall prayse how the Kings of the earth which were sometime the tenne hornes and vpholders of that beast by whom shee receyued both such aucthoritie that shee myght persecute and such titles that shee was honored as a Goddesse and reuerenced as the Queene of heauen thou seest I say whom they did honour as a Queene how they doo hate for a Queane and whom they did reuerence like a Goddesse how they renounce as the greatest enemye to godlines and whom they did by an ignorant zeale enrich with all things that myght cause her to be in the eyes of all mē glorious how they worthily impouerish endeuour by all meanes to make her odious So that the number is great which know confesse thee to be the true and faythfull spouse of christ Which God graunt as they in mouthes confesse to fauour thee so in manners they may expresse Christianitie and as they speake well so at no tyme they may be seduced either by the vayne pleasures of this world or by suttle snares of the diuel frō louing thee Wherefore tryumph now thou daughter of Sion reioyce daughter of Hierusalem thou daughter of peace reioyce For behold thy husband the King will come thy sauiour wil come to thee and that certaynly and shortly he will come but not

to a yong to a learned than to an ignorant Also we ought more entirely to loue our wyues and children than other folkes as likewise according to the doctrine of Paul we should more make of and cherish those of the houshold of faith than straungers from the Church But alas we to too well doo know that no equalitie according to the Arithmeticall proportion is kept at all no not of those which are accompted the most holy among the members of Christ and in the same greatly delighting themselues as though then they were the best Christians if they leade a c●uil and politike lyfe without any publike reprehension The which as it is rare so is it much to be commended because to doo so is the propertie of a good citizen But it followeth not by and by that they are good Christians because they are good Citizens For godlines humanitie bounteousnes fidelitie vprightnes and true religion stretche farder than doth outward behauiour the rule of the lawe and hypocrisie For the true disciple of Christ being of one minde and meaning wyth his master Christ will be so farre from enriching hymself by empouerishing another and hyding that which may hurt his neighbour that by no meanes he wyll preferre his owne priuate prosperitie before the common profit And rather will forgoe life and liuing then doo that which is not seemely for any man much lesse for him which is by calling holy and by professing a Christian. Good God how farre from this mynde and purpose are most of our buiers and sellers estranged For as yet we talke not of those which are well knowen to deceyptfull faithlesse abhominable and common vserers but of such as in the sight of al men seeme and be accompted honest and good Citizens For euen these doo perswade themselues that they deale vprightly if onely they giue true measure for their money not considering at all that to take excessiue gaynes is to doo wrong and altogeather agaynst iustice not considering that it is all one in respect of equalitie from which all iustice dooth spring to set too great a price and to sell by false waightes and measures by which reason the vnequalnes of price and and ware may well be called false measure for if it were demaunded of them whether it were meete to bring him into the right way which is out of the way or to shewe him the ready way which is altogeather ignorant of the same or if he were not much to be blamed which seeing his neighbour goe astraye will without calling him backe let him goe on forward I am sure they wil confesse both him to be a noughty man and this no honest man for his labour And yet forsooth is it a false opinion which we are in when frō a general propositiō we come to a particular contrary to their minds in deede it is more agreeable to iustice not to hurt a mā by the purse or losse of goods than to shew him the ready way which knowes it not But I pray you what is the cause of these sinister opinions sith the reason is alone and nothing more agreeing with iustice Truely selfe loue couetousnes and an ouer great care of this lyfe from which Christ earnestly dooth call vs But let vs thinke that saying of Cicero to be most true Quum quid quispiam sciat c. I● is not the part of a plaine simple ingenious innocent and honest man but rather of a subtile vile wyly deceiptfull malitious craftie and dubble dealer for his owne profit sake to hyde that which he knoweth from any man which should vnderstand the same And moreouer he sayth Si vituperandi sunt qui reticuerunt quid de his existimandum est qui orationis vanitatem adhibuerunt That is If they are to be dispraised which keepe a thing close what shall we thinke of those which haue vsed vaine woordes And therfore sayth Syrach very well As a naile in the wall sticketh fast betweene two stones so dooth sinne sticke betweene the buyer and the seller Likewise much lesse is the Geometrical proportion kept in this wicked world For the wicked vnlearned beyng in face impudent and in behauiour egregious Parasites are exalted to great honour glorious offices when as men famous as well for learning as Religion be eyther in Court cōtemned or of Sycophants defaced or vnworthely disgraded for some light offence as happened to Beliserius who by Iustinian lost his eyes For darknes cannot abyde the light and bold ignorance through her marueilous impudencie doth set her selfe against learnyng and knowledge For as Quintilian dooth witnes Quo quisque minus valet hoc se magis attollere et dilatare conatur The least of power the most vaineglorious And againe Quo minus sapiunt minus habent pudoris The more foole the more impudent Nowe therefore sith among the learned or as Plato saith among Philosophers the contrary dooth happen no marueyle if the vnlearned haue them in contempt Yet Plato woulde haue it otherwise in his common Weale where either Philosophers shoulde beare the sway or those which ruled should be learned in Philosophie or which we doo adde at the least haue such about them whose counsaile they might vse and folow Moreouer sith the Lord God for his electes sake for whose cause all things are kept hath created all things it foloweth out of the woorde of God and his diuine Iustice that al things in the world are due vnto the elect and godly not to the wicked and reprobate But it falleth out farre otherwise in the world where the wicked doo flourish in riches and are preferred but the godly doo perish with pouertie and are left as a pray to their enemies Also Christ the onely begotten sonne of the euerlastyng God which is the maker both of heauen and earth and Lord of Lords hath witnessed of hym selfe that in this world he had not where to hyde his head but was before the world a very abiect and made away by a most odious death euen the death of the Crosse Yet notwithstanding his aduersary that sonne of perdition sitteth as God in the temple ruling with two swords flourishing with riches power and glory and is with all reuerence called our Holy father and worshipped as the deputie of Christ him self And therfore by these we plainly perceyue that in this world no Geometricall equalitie according to the distributiue iustice which is the best is any where obserued But yet sith God is iust all kinde of iustice necessarily to all must be extended so that to the worthy all things must be giuen but from the wicked all things which falsely they haue taken to themselues and abused to the molesting of the godly shall vtterly be taken away Wherefore needes must there be another lyfe after this and therfore for those reasons alledged we set downe that the Lorde God dooth foreshowe to the studious by this dubble proportion or