Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	lord_n	read_v	2,705	5	6.4090	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40476	The wickedness and punishment of rebellion a sermon preach'd the 26. July S.V. 1685 (being the day of thanksgiveing appointedby His Majestie for the defeat of the rebels) before the right worshipfull the Fellowship of Merchants Adventurers of England residing at Dordrecht / by Aug. Frezer, M.A. of St. Edmunds Hall in Oxford ...	Frezer, Augustine, b. 1649 or 50.	1686 (1686)	Wing F2204; ESTC R42039	21,832	42

Addresse to a Person whose studie as well as Character is to encourage any thing of Loyalty and of whose indefatigable paines and diligence in endevouring by the most prudent and effectual means to stifle the late Rebellion in its birth and to hinder it from ever breaking forth there are sufficient Witnesses whose eminent services upon this as upon many other Occasions and rare Accomplishments both natural and acquired have justly raisd you to that place you enjoy in the Esteem and Favour of the most admired and accomplished Prince in the World Which that you may continually more improve and find the Effects of it in your Encrease of Honour and of all manner of Felicity there is no man desires or wishes more than Honourable SIR Your Honours most Humble and most Obedient Servant A. FREZER Pr. 24. 21. 22. My son fear thou the Lord and the King and meddle not with them that are given to change For their Calamitie shall rise suddenly and who knoweth the Ruine of them both PUblick mercies and Deliverances call for publick Acknowledgments and Thanksgiveings and the mercies are so much the greater in proportion to the miseries and calamities from which we are delivered which if God had suffer'd the late Rebellion to succeed you of this place who now hear me must have expected to have felt as much and perhaps as soon too as any others by how much your loyalty and adherence to your lawful soveraign has bin the more renown'd and spoaken of And therefore you have all the reason in the world to comply with the commands of your Prince in bearing a part with the rest of his Majestie 's Loyal subjects in the devotions of this day who equally share with them in the joys and blessings for which it is appointed And next to the just tribute of praise and thanks giving which is to be offerd up to almighty God for so singular a mercie I presume it is intended by authority you should be put in mind of that duty the neglect of which has been the unhappy occasion of involving so many of our fellow subjects inguilt and miserie In order whereunto I have made choice of the words that have bin read to you My son fear thou the Lord and the King and meddle not with them that are given to change c. The Argument of this book of proverbs is wisdom or the design of it as it is proposed in the begining is to know VVisdom and Instruction to perceave the words of understanding i. e. to teach men their duty in all capacities wherein they stand related to one another or in any condition wherein their present or future happinesse may be any way concern'd whether as private persons or publick And the foundation of this wisdom or knowledg and of all the blessed effects of it which are security from evill and the acquisition of every thing that is good for us we are told by the wise man is the fear of God without which we are fools and miserable The fear of the Lord is the begining of wisdom but fools despise wisdom and Instruction And because the peace of the world and the welfare of the Publick upon which depends the happinesse of particular persons are so greatly concernd in the duty which subjects ow their Rulers therefore what our divine Authour supposes in giueing Rules for our practice in other cases where the duty is of lesse consideration here he expresly sets down and that the duty which he would especially recommend to us might be taken the more notice of and make the deeper impression upon us which is the duty of subjects to Kings he joynes it with the fear of God and seemes to lay the same stresse upon it by making use of the same word to expresse it as is commonly made use of to expresse our duty to God and threatning the same Calamity Ruine to those who neglect the one as well as the other My son fear thou the Lord and the King and meddle not with them that are given to change for their Calamity shall rise suddenly and who knoweth the Ruin of them both The words consist of 2 general parts 1. Here is a command or a duty enjoynd 2. Here is the reason of the command or a punishment annext to the breach or neglect of it The command or the duty enjoyn'd is the duty of subjects to their rulers which is expressed 2 manner of wayes 1 Positively Fear God and the King and then negatively meddle not with them that are given to change The former or positive part of the duty seemes to relate to God as well as to the King but tho God be the object of our fear and the whole duty we ow him be comprehended in that word yet I have already showed you and the following words make it plain that the duty which subbjects ow their King is principally intended by it when we are commanded not to meddle with them that are given to change which are to be understood in a civil or political sense with relation to those who out of a love of change or novelty or to gratifie their ambition Revenge covetousnesse or any other passion rise up against or refuse to obey or to be subject to their lawfull soveraign which is inconsistent with the fear and duty which they ow him And the reason besides that which has been al ready mentioned why we are commanded to fear God at the same time we are bid to fear honour and obey the King and when this latter is the thing chiefly design'd is to put us in mind of the inseperable connexion that there is between these 2 dutyes the fear of God and the fear or obedience we ow the King and of the ground or and quality of our obedience to the latter and therefore the doctrine or observation from the plaine sense of the words may be this That there can be no true fear of God where there is not a just reverence and obedience paid to the King This is a doctrine so plain and so clearly set down in scripture that it might seem needlesse to insist upon the proof of it if the secret plots and conspiracies which are dayly formed and the open Rebellions which we see raisd and carried on against the lives of Princes and their Government and all this under the pretence of Religion did not make it necessary at some times and upon some occasions such as this is to put men in mind of so important a truth The fear of God then you must know consists in a sincere and universal obedience to al his comands so that he who wilfully offends in one point is by interpretation guilty of all and cannot properly be said to fear God at all because the fear of God does equally oblige to the observation of one command as well as of another and the same penalty is annext to one as to another and therefore he who does not fear to