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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	call_v	day_n	sabbath_n	1,980	5	10.9294	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57599	Loyalty and peace, or, Two seasonable discourses from I Sam. 24, 5 viz., David's heart smote him because he cut off Saul's skirt : the first of conscience and its smitings, the second of the prodigious impiety of murthering King Charles I, intended to promote sincere devotion and humiliation upon each anniversary fast for the Late King's death / by Samuel Rolls.	Rolle, Samuel, fl. 1657-1678.	1678 (1678)	Wing R1880; ESTC R25524	110,484	255

stone at him so at once giving him both his death and burial and killing him as it were by burying him that is by burying him alive under a heap of Stones This Punishment did the Law of God award for rebelling but against the Commands of a private Father or Mother even death and such a death If he that rebelled but against the majesty of a private Father or Mother were so punished surely we may allude to what David spoke to Doeg Psal 120. What shall be given unto thee or what shall be done unto thee thou false Tongue who rebellest against the Majesty of a King sharp arrows of the Almighty with Coals of Juniper as it is v. 4. Nay beyond all this if to rebel against the Will and Command of a private Parent were made a capital Crime how much more than capital if a man had any thing dearer to him than life to lose might it justly be made to rebel against the very Life of a King and our own King Hear the Prophet aggravating the sin of Rebellion 1 Sam. 15.23 And Samuel said Rebellion is as the sin of Witchcraft and Stubbornness is as Iniquity and Idolatry Now whereas some may object that that is spoken of Saul 's Rebellion against God not of any Subjects Rebellion against him which is very true yet for as much as they who rebel against the lawful Commands of their lawful Rulers in so doing do rebel against God whose Vicegerents they are whose Image they bear by whom Kings Reign and who are called The ordinance of God Rom 13.2 Hence may they be said to be guilty of Idolatry or Witchcraft or what is as bad who rebel against their lawful Commands but a thousand times more who rebel against the Lives of Gods anointed ones I mean of those Kings whom God hath set over them Then let no Man say Rebellion is no sin unless he think that Idolatry and Witchcraft be no sins neither Why do we read of those who perished in the gainsaying i. e. in the Rebellion of Core Jude 11. if Rebellion be no great sin Core and his Complices were a sort of Rebellious Levellers or Levelling Rebels attempting to overthrow the Government both of Church and State as appeareth by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their gainsaying or contradicting and murmuring against both Moses and Aaron and see what came of them v. 32. The earth opened her mouth and swallowed them up and their houses and all the men that appertained to Corah and all their Goods What had Corah Dathan and Abiram done Had they cut off the Head of Moses and of Aaron no such matter They had only opened their mouths against them and talkt at such a rate as if they had been as good men as they themselves and for that did the Earth open its mouth upon them They and all that appertained to them went down alive into the Pit and the Earth closed upon them and they perished from the Congregation v. 33. Which words give me fit occasion to mention what he whom some have called Our English Seneca meaning Master of the Sentences saith to this purpose Vengeance against Rebels may sleep it cannot die A sure if late judgment attends those that dare to lift up either the hand or tongue against the sacred persons of Gods Vicegerents Nay hear what a greater than he saith Rom. 13.1 2. The Powers that be are ordained of God whosoever therefore resisteth the Power resisteth the ordinance of God and they that resist shall receive to themselves damnation Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated damnation is put in many places not only for Judgment as some would mince the matter but for Gods eternal wrath and vengeance So Luke 20.47 Acts 24.25 Rom. 2.2 Heb. 6.2 2 Pet. 2.3 1 Cor. 11.29 See Dr. Hammond Thus having proved Perjury High Treason and Rebellion against those who had their hands in murthering of King Charles the First I come in the fourth place to lay Sacriledge to their charge of which I shall easily prove them as guilty as of the three former Now that word Sacriledge is no sooner dropt from my Pen but I sancy that at the first sight thereof some there are that will forthwith charge Superstition upon me for using it looking upon that which we call Sacriledge or upon the notion of Sacriledge as a meer Chimaera or Ens rationis a Bugbear to scare Children For their opinion is that there are but fours sort of Holy things in the World viz. 1. The Holy God Trinity in Vnity c. 2. Holy Angels and Archangels 3. Holy Men and Women or Saints Triumphant in Heaven and Militant upon Earth 4. Holy Ordinances of God such as Prayer Preaching Sacraments c. Now it is very true if we speak concerning the Holiness of Things nothing but the Ordinances of God if ye take that word in the largest sense viz. for Things ordained and instituted of God as holy separate and devoted to himself are holy for God is the Fountain of all kind of holiness as Kings are of all temporal honours But the great mistake of these who make nothing of Sacriledge yea who despise the word Sacriledge lies here by God Ordinances they understand nothing but Scriptures Praying Preaching Hearing Reading Singing of Psalms Sacraments c. These indeed are Ordinances of God but whatsoever else is of Gods ordinaing and appointing as set a part or devoted to himself is Gods Ordinances Also Civil Power and Authority is called the Ordinance of God Rom. 13.2 because ordained of God v. 1. and therefore surely it is in a sense sacred because one of Gods Ordinances Upon that account it was that the Ark of God though but a piece of Wood was called Holy and that we do read so often of Holy days the Sabbath and other festivals yea of holy places yea of the holy of holies or most holy place which was the inmost Temple called the Sanctuary and that Jerusalem is called the Holy City Also of the Holy Vessels that were in the Tabernacle 1 Kings 8.4 And of the Holy Garments made for Aaron and his Sons Exod. 28.3 and 29.29 Hence the Priests and Sons of Aaron are said to be Holy to God by vertue of their Office Levit. 21.8 Yea hence those words Levit. 25.12 It is the Jubile it shall be holy unto thee i. e. it shall be observed as a thing of Gods ordaining and therefore inviolaible and sacred Now in this sense it may be truly nnd soberly said of all Kings as such that they are sacred viz. Because the Powers that are are ordained of God and cannot be resisted but upon pain of damnation because they are the Ordinance of God Rom. 13.2 Now Sacriledge being the violation of sacred things for that all Scholars know to be the true notion of it and the Persons and Authority of Kings being sacred as hath been proved at large they must need● be guilty of notorious Sacriledge

particularly with sharp stings and reflections of Conscience If any shall now ask me why God doth not punish all sins alike in this Life and every small transgression as severely as he did Davids numbering the People I might answer him by another Question namely Why do not Magistrates put to death all condemned Persons Thieves and others but onely transport some whilst they hang others and while some are executed within a day or two give others a long reprive and possibly in conclusion a pardon Is there any Injustice in so doing No surely for Justice and Mercy do not interfere but do sweetly accord and kiss each other whilst Mercy keeps within its Zodiack to allude to the motion of the Sun though it hath an Ecliptick Line which seems not so strait yet it trespasseth not upon the Bounds or Land-marks of Justice Take it in the case of Pharoah who though he hanged his Baker that had displeased him was not unjust though his pleasure was to lift up the Head of his Butler who possibly was in the same Transgression as well as in the same Prison with him not upon the Gallows as he did the Baker but in the Preferments of his Court A Creditor who having two Debtors shall cast one of them into Prison who all things considered deserves to be so dealt with is not unjust though at the same time he shall freely forgive the other as great or greater a Debt It is highly comporting with Wisdom and the ends of Government that small sins be sometimes severely punished especially at the first making Laws to give them sanction So God commanded him to be stoned to death who gathered sticks upon the Sabbath day and sent fire from Heaven to consume Nadab and Abihu for offering strange fire And it is on the other hand as agreeable to Wisdom and other Perfections that small faults should generally receive but small punishments that the work and reward as well bad as good should bear a manifest proportion each to other But the Riddle of all Riddles as it may seem to some is that which is yet behind namely Why doth God sometimes suffer the Consciences of men to be quiet and not to smite them at all after they have sinned with a very high hand when yet the Consciences of those very men are sometimes appointed by God to fall foul upon them for meer Peccadillo's Of which we have an instance in David whose Heart smote him not for the matter of Bathsheba and Vriah the two grand faults of his Life and greatest blot sin all his Escutheon till such time as Nathan the Prophet came to him which was supposed to have been one or more years afterwards and opened his Eyes with the Eye-salve of a Parable whereby he was honestly trapann'd if I may so say into giving sentence against himself There are principally two reasons which offer themselves to satisfie us in this point One taken from the Nature of great Sins the other from the Justice and Wisdom of God That from great Sins is this 'T is the nature and property of great sins to stun and stupisie the Consciences of Men and as it were to strike them dead as a great blow is apt to put a man past all feeling for the present to deliver him up to an Apoplexy whilst a small blow shall fill him with Smart and Pain 'T is commonly and truly said Leves loquuntur curae Ingentes stupent And it is most certain that all things which are a great deal too big and too much for us do naturally astonish and confound us be they Griefs or Joyes Fears or Hopes Good or Evil Things which sutes well with what Naturalists say viz. that Nimium sensible ledit sensorium As we see too much Light dazzles and blinds our Eyes though nothing so pleasing to the Eyes as that measure of Light which they can bear and too much noise though moderate sounds are the musick of the ear do not please but deafen us so it fareth with Men who by great sins have stun'd their Consciences and lain them as it were sprauling at their feet they become as the Apostle calls it Past feeling Ephes 4.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is expressed 1 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is having their Consciences seared with a hot Iron Conscientias Cauterio resectas like Veins or Arteries burnt in two which have no more sense or perception of any thing Secondly The reason of this which is taken from the Justice of God may be thus explained 'T is a righteous thing with God when Men have slighted the frequent and earnest motions of their Consciences to give them up to their own hearts lusts and to say unto Conscience Let them alone as of old concerning Ephraim Ephraim is joyned to Idols let him alone Hosea 4.17 or as it is in the 14 of that Chap. I will not punish your Daughters when they commit Whoredom nor your Spouses when they commit Adultery c. Or as it is in Psal 11. v. 11 12. But my People would not hearken to my voice and Israel would have none of me so I gave them up to their own hearts lust and they walked in their own counsels c. This is now the soarest of all Punishments in this Life As nothing afflicts a Sick Man so much as to hear his Physician say Let him eat and drink what he will rise and go abroad when and where he will for then he concludes that he has given him over and looks upon him as past all cure and so an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pleasant Passage out of the World is all he aims at for him I forbear to add a third reason viz. That Conscience when it has found it self often repulsed resisted and baffled begins to grow weary of admonishing takes pet and saith in effect as the words are Rev. 22.11 He that is unjust let him be unjust still and he that is filthy let him be filthy still or as God himself Isaiah 1.5 Why should you be stricken any more you will revolt more and more the whole Head is sick and the whole Heart is faint c. Let us now pass to the fourth thing which I propounded to speak of viz. The Quos or who they are that Conscience doth make bold to smite In answer to that let me tell you 'T is much easier to declare whom Conscience hath presumed to smite than whom it hath not for doubtless Conscience fears the Face of no man it hath smitten as Wise Men as ever were in the World not doubting to make good its charge against them witness Solomon for one if the Book of Ecclesiastes be his recantation as it is generally supposed to be It hath smitten as valiant Men and brave Souldiers as ever drew a Sword witness David who feared not the Face of Goliah that mighty amazing Gyant he who undauntedly encountered with a Lion and a Bear and gave Saul as a

been utterly impossible for them by a pretended High Court of Justice and seemingly formal process of Law or rather Pageantry of Judicature to have sentenced so excellent a Prince to die the death of a Malefactor 'T is not yet forgotten what one or more said of hm when the pit was digging and the net spreading for the life of the late renowned King viz. Blacken him blacken him meaning Calumniare fortiter ut aliquid haereat i. e. Brand him smut him make him odious lay those things to his charge which he never did represent him for so did Cook that was Solicitor against him in his printed charge as bad almost as was Nero himself or as they did our Saviour John 7.20 The People said thou hast a Devil c. i. e. Thou art possest Satan hath fill'd thy heart and body both thou keepest a familiar one or more and doest cast out Devils by Belzebub the Prince of Devils Sith this was done to the green dry wonder not at what was done to the dry I am confident Jezebel did not more falsely accuse Naboth of Blasphemy in the high Court of Justice which she procured against him than was his Majesty of famous memory accused in the things that were laid to his charge some of which were so horrid the more horrid and execrable the guilt of his accusers as nothing could be more If our proverb be true about losing a good name He that wholly takes away the good name though but of a private person though he do nothing more does worse than behead him What then have they done or wherewithal shall their Crime be expiated who did not only take away the Head of an excellent Prince one of a thousand but his good name also as much as in them lay and did not only extinguish his Life and Light but endeavoured to make him go out in a snuff and leave a loathsome stench behind him which maugre all their malice God hath converted into a sweet odor and now he who had no Funeral Sermon on the day he was Buried hath hundreds that may be so called preached anniversally on the day of his Death viz. each 30 day of January and his name imbalmed a-fresh on every such day and like to be so to all posterity Lastly If their Treason who imbrued their hands in the Blood of the late King were not attended with the breach of the Tenth Commandment no sin ever was This horrid Murther and Treason was certainly one branch springing from that bitter root Covetousness which the Apostle calleth the root of all evel and if of all evils surely of this for one They thought the Life of a King in an ill sense more worth than the lives of ten thousand of his Subjects I mean a better prey a greater booty of which they could make more earnings and greater advantage to themselves than of ten thousand other Lives They would have said of a common man Quid laudis in nece tantillae bestiae He had not been worth the beheading what should they get by his death But doubtless they had well computed what was to be gotten by the death of their King He had Fields and Vineyards They knew how to part the Skin of a royal Lyon if he were but once dead they would be his Executioners as it were that they might make themselves his Executors I mean serve themselves of his Revenues and cause him to die that they might live more splendidly The Flowers and Jewels of one Royal Crown are sufficient to enrich though with a vengeance many private Families That by their own confession some of them aimed at and doubtless so did the rest or most of them that did never confess it Was it not the wedge of Gold I mean the Kings Revenues and that which they called A Babylonish Garment viz. The Lands of Bishops Deans and Chapters which those Achans those Troublers of Israel long'd for and made their way to through the Blood of their King So Judas for the lucre of 30 pieces betrayed his Lord and Master Now if that be not a great sin which breaks five Commandments at once let the World judge And so I pass on to my Third Aggravation of their sin who Murthered King Charles the First It was flat and down-right Rebellion open and palpable Rebellion In what can a Son more rebel against his Father than if he seek to take away his Life yea do actually murther him Now Kings are as well Political Fathers to their Subjects de facto as they are Nursing Fathers de jure Yea such Political Fathers are much more superior to their Political than Natural Fathers are to their Natural Children Sons if abroad in the World and at full age are not indecently suffered to be covered in the presence of their Fathers but may ordinary Subjects be so in the presence of their King If then Kings be unquestionable Fathers to their Subjects and of an order of Fatherhood superior to those who begat them then whatsoever is Rebellion in Children against their Natural Fathers the same thing if against their King is as true and as great yea greater Rebellion Ex parte objecti Now the Scriptare calls it Rebellion in a Son but to resist and refuse the lawful Commands of his Father Deut. 21.18 If a Man have a stubborn and rebellious Son which will not obey the voice of his Father or the voice of his Mother and that when they have chastened him will not hearken to them There you have a Rebel against his Natural Parents de facto viz. A Child that will not obey or hearken to the voice of his Father or of his Mother And his Punishment is set down v. 21. All the men of his City shall stone him with stones that he die Is Disobedience in a Child to the lawful Commands not only of a Father but of a Mother Rebellion and such as God appointed to be punished with death and such a death too as is there described viz. Then shall his Father and his Mother lay hold on him and bring him out unto the Elders of his City and unto the Gate of his Place and they shall say unto the Elders of his City This our Son is stubborn and rebellious he will not obey our voice c. v. 19 20. Where first of all his own Parents were to be his accusers yea as it were the Constables that were charg'd with him to bring him before the Magistrates and give evidence against him declaring his Crime viz. saying This our Son is stubborn and rebellious a glutton and a drunkard Then his own Countreymen or Townsmen here called the Elders of his City were to be his Judges and to give sentence against him and that sentence of Death and that the Death of a Dog viz. to be stoned and that stoning by the hand not of one strange Executioner but by the hands of Countreymen or fellow-townsmen every one of which did or might fling a

without the least remorse for what they had done But far be it from us to think the better or more favourably of that sin the committers whereof did or seem'd to dye without repentance Now what I have written touching this matter I call Heaven to witness did not spring from any hatred that I do or ever did bear to the persons of them or theirs who had the infamous honour or seeming honour but eternal infamy of being the King's Judges but from detestation of the fact and a true desire that the like may be prevented for time to come and wheras it is commonly said that some do love Treason but always hate the Traytors I by a reverse do profess my self to have heartily pitied the persons of those Traytors to have true compassion and good will to their innocent Relations that yet survive them but mean time from my heart to abhor and detest that and all other Treason Did I say that as much as I hate Treason I have heartily pitied and do pity the Regicides I do not mean that I think it any pity that being what they were they should be brought to an untimely end to an ignominious death that I thought them too good to be hanged drawn and quartered who had been so vile as to behead their King all that they suffered in that nature was far less than they deserved But I do really pity them in relation to their poor Souls For I wish from my heart that all men might be saved and come to the knowledge of the truth and am not willing if I could help it that any should perish everlastingly I wish no man so ill as to wish him in hell or that he might die in his sins that the bottomless pit might open its mouth and swallow him up Sure I am the Regicides did run as great a risk and bid as fair for Hell and Damnation as men could do by any one action their fact being so transcendently and complicatedly wicked and abominable as it was Had they courted Hell and been fond of Damnation what could they have done more to have enjoyed it than to bain their own Souls as much as in them lay by an eternal Poyson compounded of all sorts of deadly Ingredients one of which might seem sufficient to effect the work in spight of an Antidote The great compounded Antidotes Treacle c. do hardly consist of more Alexipharmacal Ingredients than this fact of theirs did of deleterious and deadly things or shall I call them damnable Ingredients For first Is Perjury a damning sin or is it not If not what mean these words of St. James Jac. 5.12 Above all things swear not neither by the Heaven nor by the Earth nor by any other Oath but let your yea be yea and your nay nay lest you fall into condemnation Now in these words swearing but vainly and frivolously and that but by Heaven or Earth or other Creatures seems to be threatned with damnation and is it not far worse and more damnable to swear falsely and that by the Name of God than to swear frivolously by the Name of any Creature yet even the later of those doth St. James deprecate with the most earnest obtestation Above all things my brethren swear not neither by Heaven c. 2. Is there no damnableness in Rebellion think you No danger that Rebellion should damn any man Is that a venial and no mortal sin Surely no Witness the words of the Apostle Rom. 13.2 Whosoever resisteth the powers resisteth the Ordinances of God and they that resist them receive to themselves damnation Now in this case there was resisting unto blood 3. Was no man ever damn'd for Treason What think you of Judas who was a Traytor to his Master and Saviour of whom the Scripture saith It had been good for him that he had never been born If he went to Heaven if he were not damn'd it was well for him that ever he was born therefore those words do intimate that he was damned 4. Can Sacriledge damn no man Is not that of its self a damnable sin Surely it is For 1. Sacriledge is Theft and the highest sort of Theft For will a man rob God saith Malachy Now Thieves are brought into the Muster-rolls of persons that must be damned 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God nor abusers of themselves with mankinde nor thieves c. It is well if Ananias and Saphira feel it not to their sorrow that Sacriledge can damn Souls In Zech. 5.3 we read of stealing and swearing as things each or either of which will bring men under the flying-role or curse of God This is the curse that goeth forth over the face of the whole earth for every one that stealeth shall be cut off as on this side according to it I will bring it forth saith the Lord and it shall enter into the house of the thief and of him that sweareth falsely by by my Name and shall remain in the midst of his house and it shall consume it with the timber thereof and the stones thereof ver 4. Against whom but Thieves and Robbers is that threatning denounced Hab. 2.11 The stone shall cry out of the wall and the beam out of the timber shall answer it applied to the unsatiable Chaldeans Now in Sacriledge there seems to be a complication of Theft and Perjury because it is a Robbing of God of that which was due to him by a Vow or that men have sworn for a Vow and an Oath come much what to one that they will give to God So was the case of Ananias and Saphira Indeed the Sacriledge of some men is their robbing of God not of what they themselves but of that which others have made God's by a Vow Now even they do fall under a horrible curse or execration Things given or devoted unto God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are devoted to God with the accursing of them which should convert them to their own use and so by a translated sense the word signifies a perpetual separation from Christ The Rabbins say of Votum cherem now the Hebrew word cherem answereth to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as face to face in a glass est maximum votum But to hasten 5ly Is Murther wilful murther a damnable sin If not why saith St. John Ye know that no murtherer hath eternal life abiding in him i. e. hath any actual aptitude or capacity to enter into Heaven Now if the murthering of any man be he good or bad high or low superiour or inferiour be a damnable sin sure I am the murthering of an innocent good man yea of a King a good King which are great aggravations must be so too Yea if the wilful murthering of any one man expose to damnation much more needs must the murthering of many men at once Now the Regicides may be said to have been all of