The passion-flower a sermon preached on the 30th day of January, being the day of the martyrdom of King Charls the I. / by Christopher Flower ... Flower, Christopher, 1621 or 2-1699. 1666 Approx. 43 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A39839 Wing F1384 ESTC R15159 12035265 ocm 12035265 52877 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39839) Transcribed from: (Early English Books Online ; image set 52877) Images scanned from microfilm: (Early English books, 1641-1700 ; 889:16) The passion-flower a sermon preached on the 30th day of January, being the day of the martyrdom of King Charls the I. / by Christopher Flower ... Flower, Christopher, 1621 or 2-1699. [8], 24 p. Printed for Nathaniel Brook ..., London : 1666. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Charles -- I, -- King of England, 1600-1649. Funeral sermons. Sermons, English -- 17th century. 2006-12 TCP Assigned for keying and markup 2006-12 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Robyn Anspach Sampled and proofread 2007-02 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Passion-Flower : A SERMON Preached on the 30th day of January , BEING The Day of the MARTYRDOM OF King Charls the I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of whom the World was not worthy , Heb. 11. 38. By CHRISTOPHER FLOVVER , M. A. and Rector of St. Margarets Lothbury , LONDON . London , Printed for Nathaniel Brook at the Angel in Cornhill . 1666. Academiae Gantabrigiensis Liber . To the truly Worthy His Honoured Friend Dr. BALDWIN HAMEY Doctor of Physick . SIR , OFten and seriously considering my manifold obligations , owing even my very life ( next under God ) to your care and cure , as having not seldom prolong'd it , when twinkling on the socket ; I determin'd rather to run the Gantlop of Censure from this capricious and over-curious age , than merit the sordid Epithet of Ingrateful . And yet , if the gale of your Clemency drive mee cleer off that Scylla , I fear I shall split upon Charibdis , incurr the supicion , at lest , of pride and vain-glory , while I onely wish my Meditations immortal , whereby my thanks may run paralell with them . I must ingenuously acknowledg , this Discourse hath nothing to commend it to your accomplisht self , but the sincere loyalty of the Autor , and the weightiness of the Subject ; comprising some of the Unjust Sufferings of the Lord of Glory ; in which , as in a mirrour , you may also view the Sufferings of our glorious Lord , King CHARLS the first of ever blessed memory ; whose Anniversary merits ( maugre all malice ) a sable Monument of solemn mourning to bear date with the utmost length of Time ; that so the Enemies of his Regality . and Virtues may see the guilt and greatness of their Vices , and those of our Nation and Religion may discern our Reallity and Innocence . Now would you deign to inquire what flegg'd this Discourse of mine to fly ( tho with black wings ) farther than your habitation , suffer mee to tell you ( which I cannot without a sigh ) the supine negligence of som and the irreligion of others , which obstructs a religious ingress into the sacred place of God's special Presence on the annual approach of this dismal day ? So that , by an happy Providence , this Sermon may reach som of their houses and pearch on som of their hands , who make little , or no conscience of frequenting God's House on this solemn day . That I have made a good Choice in putting this weak child of my weaker brain , under your Patronage , none will or can deny ; you having obtained one of the chiefest places among those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breathing Gods ; who enrich dayly the world with wonders , in raising infirm mortals from sickness to health , & as it were from death it self . I may add , whose loyalty , learning , candor , integrity of life , and exemplary Charity , are as so many specifics against the Pestilential breath of detraction . If you shall vouchsafe ( Noble Sir ) to stick in the vernant Eden of your Study this Passion-Flower ( which you are much more able than my self to read a Lecture on ) you will very much oblige him , whose highest Ambition it is humbly to subscribe himself Your devoted Servant , and witness of your merit , CHR. FLOVVER . THE Passion-Flower . John 18. part of the 40 th . Verse . — Not this Man , but Barabbas . The whole verse hath it thus , Then cryed they all saying , Not this Man , but Barabbas . THAT I may speak from this holy Mount to your greater benefit , and better bringing to pass of my pious design , which is ( as much as in me lyeth ) to melt your Hearts into a temper becoming the Solemnity of this day . I shall desire your Christian attention may accompany me to some preceding passages . In the beginning of this Chapter you may read Judas to betray Jesus : in which bold and impious Attempt the Soldiers fall to the ground , vers . 6. Jesus is taken and led to Annas and Caiphas , v. 12. and in the 15. verse begins Peter's Denial of him . v. 19. according to the Contents of some of your Bibles , Jesus is examined before Caiphas . v. 18. you may read him arraign'd before Pilat , who accosteth them that brought him before him , first with this Interrogation , What Accusation bring you against this Man ? v. 29. they reply , If he were not a Malefactor , we would not have delivered him up unto thee . It is time now , I conceive , as early as it is , by way of Preface to my Text to take them to Task , and to examine the weight of their words , for all was not Gospel they said , though it be mentioned in the Gospel . If he were not a Malefactor , as if they should have said , his Crime is so manifest that he needeth no Accusation ; what , do you doubt of the Righteousness of our Proceedings who have done all things with deliberation ? and have found him worthy of Death , and we exspect that you should proceed to give Sentence : Depth of Hypocrisie ! Madness ! and Malice ! as if being a Prisoner , bound , and in Fetters only , was Crime enough , and deserved Death as a Malefactor ? This was handsom indeed , high equity ; sure ! who cannot perceive that they distrusted their Caus , and therefore cunningly by way of Anticipation spoke what they did , least they should have been compelled to prove him so , a Criminal , a Malefactor , as they pronounced him to be ? He that runneth may read their Hypocrisy , they would by all means be thought to be Consoientious , as if they never attempted any thing , but what was just , and had never sought the Death of any but of Malefactors ; when it stands upon sacred Record as a base blot in their Escutcheon , that they unjustly slew all the Prophets that went before them . O the perfrict brazen Forehead ! the Impudence of this Rout , to style Him a Malefactor , who had done Nothing but Good to their Nation . They should have asked the Blind to whom he restored Sight : The Lepers whom he had cleansed : The Lame to whom he gave Limbs , whether he was a Malefactor : But thus it was prophesyed , Psal . 35. 12. They rewarded Me Evil for Good to the Despoyling of my Soul , and Hatred for my Love. Yet Pilat , as bad as he was , being startled at their unjust Proceedings seemed to rid his Hands of him , with Accipite eum , Take ye him and judge him according to your Law. The Roman Law forbidding to Condemn any before he be heard . Now do but see how they elude this , It is not lawful for us to put any one to Death : No , Then the Death of Stephen , lies at your doores , your present judgements confute your former practises : besides , what was it other then to be the Death of Christ , so violently to beg it , with open Mouth thus to go against Him , and like so many Blood-hounds to cry him down . It seems by their Law he should only have been stoned , by the Roman Law he must be Crucified ; it was their intent then , not only that he should Dy , but with the greatest ignominy , pain , and shame that mought be . Neither is Pilat yet satisfied , for being entred into the Judgment-Hall again , and having convened Jesus ; he asketh Him , Art Thou the King of the Jews ? In this he thought to have struck the Nail on the Head : as if Christ would ( upon that Demand of his ) have confessed Himself guilty of Treason against Caesar , and of disturbing the Peace of the Nation . But what said our Saviour ? Sayest thou this of thyself , or did others tell it thee of Me ? As if he should have said , Little dost thou think what thou sayest , the Mysterie that those few words contain in them . For how couldst thou style Me King , since no Man can say Jesus is the Lord but by the spirit ? Have it whence thou wilt , it is of weighty concernment , what thou hast said , didst thou but understand it . Or we may suppose this Interrogation to be a Reproof of Pilat ; as if our Saviour should have said , if this proceedeth from thy own Suspicion , it is but an injust part thou dost Act , for that is not the Star a Judg should be led by , he ought not to be both the Judg and the Witness : If some others told thee so , why are not my Accusers brought forth ? If to Accuse be enough to make a man Guilty , none will be Innocent , Judges are to proceed , secundum allegata & probata , according to what is alledged and proved : Our Saviour probably said this , to give him an occasion to speak what followed , Am I a Jew ? This Pilat may be said to ask in Scorn to that Nation , hateful to the Heathens for their Difference from them in Religion : as if he should have said , How can I speak this of my self who am not a Jew , but an Ethnick , and what have we Heathens to do with your Rites ? The Chief Priests of your Nation delivered You to Me , and for This accused Thee to Me : they are the men that lay it to thy Charge , I neither Apprehended Thee ; neither did I Accuse Thee . Certainly he would not , had he been a Jew , and Christ his King ; yet , as his Place empowered him , he examins him , Quid fecisti ? What hast thou done ? Our Saviour thought that Question answered it self , and therefore was not sollicitous to Reply to it , having done nothing worthy such usage . A Kingdome he dreads not to tell him that he had , but it was not of this World , v. 36. of this Chap. Therefore he need not be thought to stand in their Light who had Kingdoms , they might have room enough to Sway their Scepters in for all him . Yet it is very observable , He doth not say his Kingdom was not In this World , but not Of this World ; whence it follows , That there is another world , which Pilat , it is probable , dream'd not of ; In which he that suffers the loss of never so many Kingdoms here , may be riehly rewarded there . This could not but cure Pilat of that shaking Palsy which Fear had put him into , our Saviour talking of a Kingdom . Now this our Saviour proceeds to make more manifest thus , If my Kingdom were of this World , then would my Servants fight that I should not be delivered to the Jews ; as if he should have said , I would not be so imprudent as to go only with a few un-armed Disciples , I would then be a little better Guarded , my Attendants should be many and mighty , such as know how to use their weapons , and to acquit themselves like Men : Smiling , as it were , at the Vanity , and Impotence of worldly Potentates , who of themselves signifie little , but depend on the strength of external power , which if it fail , they fall : but having that they can do any thing , bring Others to their Bent or Bow at pleasure , have their Persons at Command , as they had his ; Yet Pilat cannot but harp on that String , witness his Language , Art thou a King then ? This could make but harsh Music in his ears , who could not but envy him that Title howsoever , where-ever his Kingdom was : He was loth to ask where his Kingdom was , least he should not be far from Happiness ; sure : No , take heed of that , Me-thinks I see him tremble at what our Saviour answered : Thou sayest that I am a King ; as if he should have said , What need I say it , when you your self say as much , your own Mouth hath pronounced it ; and yet least the Man should be too much dejected at it , our Saviour addeth , To this end was I born , and for this Caus came I into the world ; what ? to raign like other Kings ? No , but to walk Antipodes to them rather ; as if he should have said , 'T is an Error to think that I am Ambitious of any Mundan Reign , any worldly Soveraignty ; 'T is thus , That my Kingdom is Spiritual , I cannot , I will not deny : but will aver it either before thee , or any Caesar on Earth : Only know this , That it is the lest of my Intention to molest other Kings , or pompously like them to Reign . But to be a witness to the truth am I come : At this Pilat seems to be pretty well pleased , and asketh him , What is Truth ? But alas ! it was more out of Derision and Contempt , then to be Informed : As indeed prophane Spirits cannot endure to hear savoury words , but they turn them off with Scorn : as if he should have said , I hope you will produce no other truth then your High Priests do teach , you will not seem wiser then they ; will you ? If you do , 't is folly to declare it , I must interrupt you , for it is other Business that we are about , Your Life is in Question : He would not stay for an Answer , but , went out , saith the Text , because he thought Caesar's Laws sufficient , and the knowledg of any other Truth needless : Besides , he saw the Cloud to thicken ; The Jews it is likely bandying together , so that it was no time to hold conference any longer with him : and the Jews feared , least Christ having obtained Liberty to speak for himself , he might so work upon the Judg , and melt the hearts of the rest on the Bench , as to frustrat their Design . Well , for all this , He that before went out to hear his Accusation , now goes out to excuse him to the People , to his Accusers . Behold him seemingly to heap Civility upon Civility upon our Saviour , even in the mid'st of his Severity . For first , Tho on the one side were Persons of great Rank and Quality , from whom he mought expect a Becoming reward for his Injustice , or dread their Displeasure if he did not act as they would have him : And on the other side Christ , who was mean and contemptible , in outward appearance , forlorn and forfaken , yet he gives it for him against the Jews , casting their Malice , as it were , in their Teeth . Secondly , He stands not only up for Christ , maugre all their eager expectation of the contrary , but Confounds his Adversaries pronouncing Him innocent : and that not without an Emphasis , I find in him no Fault at all . And yet this Vulpone , this Fox , least their teeth so sharp set , should ( for want of a Prey ) fasten on himself , he tells them , you have a Custom ; an ungodly one it was , what ever was the ground of it : Some think it was in memory of Jonathan , rescued by the People from Death , which his Father had threatned him with . Others , that the Feast mought be celebrated with the more Joy and Gladness . Others more probably say , it was in remembrance of their Deliverance from the Egyptick Bondage . But if so , one would think the Paschal Lamb should have been Memorial enough for that , but they must do somewhat additional , though not commanded by God : Thus Hypocrisie is alwayes busie in preferring its own Figments before God's Commands ; yet I verily beleive the World would have been more happy then it is , had it not had worse Judges then Pilat was in some respects : For do but see how Industrious he seems to be for Christ's Release . For this end he rubs up a Custome of theirs , to capacitate them to Release him : he did not pervert an Old Law , or establish a New one : Setting up a High Court of Justice to try him by . Then he propounds them two , None is in Competition with him but Barabbas , a notorious Miscreant , whom he thought none would be for ; Nay more , he seems to Beg him , or at lest to bid them choose him , saying , Will ye that I release to you the King of the Jewes ? scorning to mention Barabbas , whom our Evangelist stiles a Robber , and another a Murtherer , which serv'd as a Foil for their malice , if that needed any , to preferr such a one before Christ . But Pilat , it seems , was deceived , for the great ones before had been at the People to ask Barabbas , and to leave Jesus to undergo Death . The Multitude , which not long before was for Him , now unanimously bandy against him . For they cryed all again , say the words immediately preceeding my Text : Envy , you see cannot be quiet till it hath made the person it strikes at perfectly miserable : But why again ? They cried all again : You may remember they before cryed , if he were not a Malefactor , we would not have delivered him unto thee . That which they cryed again , was that which I cannot , it being my Text , but repeat again , Not this Man , but Barrabbas . Thus Beloved , having presented you with that Preface , which can be stil'd no less then Necessary . Come we to some Division of their words , whom it is a wonder , being so many as they were , to hear not Divided : Yet thus it was , Here was no crying some one thing , and some another , as at that uproar we read of Acts 19. The Wind and Tyde , Priest and People , both went one way , great and small , honorable and ignoble , young and old , male and female , they cryed all not once , but again Non Hunc , sed Barrabam , Not this Man , but Barrabas . In which words you have the Peoples Election , and Reprobation , or if you will in Termes less offensive , less to be excepted against , the Peoples Negative , and Affirmative Choice , such as it was : Negative , Not this Man : Affirmative , but Barrabas . To scan each by it self briefly , and to come to some suitable Application of both . And first of their Negative Vote , or Choice . Not this Man. And pray , why not He , O ye Jewes ? What harm did he ever do you , or could ye ever find in Him ? How justly might it have been said to them concerning Him , I mean our Saviour , as Themistocles said to the Athenians , Are ye weary of receiving so many Benefits by one Man ? If ye go to that , what good did he not do you ? How could ye so soon forget the Evils that he cur'd ? The empty Bellys among you , which He often fill'd ; and fed ? What house did he ever enter into , but Salvation enter'd with Him ? Some alwayes were the better for Him : Not this Man ? What! after so many Miracles wrought among you by his Divine power ? Is he but a Man in your judgements ? I had thought the inspired Magi , that fell down devoutly at his feet , when newly infanted , which you could not but hear of : The water of the neighbouring Flood turn'd by Him into Wine , for the pleasuring of the Gallilean Youth , being with them at a Marriage , His forty dayes fasting , His feasting the Multitude with Bread that encreased betwixt the Dispensers hands , when more then All remain'd : His wonderful checking the boistrous Waves of the Sea with a word : His walking on that watry Plain with unsinking feet : Those damned infernal Spirits , Rebels to God , and the Light , which hearing his Voice forsook their fleshly Habitations , The blind by Birth , who to Him ow'd his Day ; The Dumb that never spake till he loosned their Toungs . I thought these would have prov'd as so many Heralds to proclaim him more then Man : No , for all this , it 's only ▪ Not this Man , they were loth sure to believe Him to be God , lest the thoughts of it should have endanger'd their Conversion , or melted them into a better temyer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non istum , so some render it , by way of diminution , and vilifying : not this worthless person . No , whom then ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But Barabbas , which is their positive Choice , or affirmative Vote , and comes next to be handled , I fear I shall not do it so roughly as it deserves . But Barabbas , an excellent Choice indeed ! a special , lovely dish this , to be serv'd in at such a Feast : Now this Fellow ( to turn the istum upon him , which they undeservedly fixt on our Saviour . ) He was notorious , I. For Robbery , he was a Robber , saith our Evangelist . II. For Sedition , he troubled the whole City , saith S. Luke . III. For Murther , saith the same Evangelist , cap. 23. 19. This was the Idol they cryed up ; the Miscreant they put into the ballance with Christ , the Son of God : a very nointed Villain he was , to have whom executed every man's appetite but a little before was up : yet rather then Jesus shall live , Barabbas shall be releas'd , more Insurrections , more Murthers , more Seditions , more any thing rather then to be in danger of having Christ their King , He that was born King of the Jewes : Do but see how S. Peter sets them out in their Colours , characterizeth them to their Heads , Acts 3. 14. But ye denied the Holy one , and the just , and desired a Murtherer to be given unto you , and killed the Prince of Life . This was he that was thought only worth naming with them ; Christ out of contempt , being branded with the Appellation of This Man : they had rather celebrate their Passover with that wretch , then with Jesus . And no marvel , for they knew this Fellow would prove no eye-sore them , would patiently permit them to do what they would , give them Liberty of Conscience , and so would be exellent company for them ; alas , he was not for their Tooth , who came from Heaven upon Errands of Holyness , and Reformation , whose Example would put Vice out of countenance , and upbraid their madness . No , they had too much of Him already , Not this Man , but Barabbas , what more intense blindness , madness , and malice could betray it self ? What was this but to say , what I think , you cannot hear without trembling , Occidatur qui suscitat Mortuos , & dimittatur qui Occîdit vivos , as one hath it ; Let him die , who rais'd the Dead , and him be releas'd whose Trade it is to destroy the Living : Let Life depart , and Darkness remain . The Peace-maker be dispatcht , and the Seditious repriv'd . How by this Action , or Election of theirs , did the Jewes in the saddest sense , forsake the Fountain of Living waters , and betake themselves to a muddy , bloody , dirty puddle of water : They did not set free the Nocent only insteed of the Innocent , but put to death Him , who was a constant , and faithfull Benefactor to them . And thus my Discourse all along ( if you have observ'd it ) respects the business of this Day , which is to be humbled for the horrid Murther of an innocent Person , a good Benefactor to this Nation , under whom it had flourisht many years . First then , in this the Jewes betray'd superlative ingratitude , and high Baseness to preferr so vile a person before Him , who chose them from among all Nations , to be His peculiar People , his choice Inclosure . Secondly , here was their Malice , who car'd not how things went , so as in this they had their wills . Thirdly , this argues them Blind , ( indeed Malice is blind ) asking what they should have been against the death of their Saviour , and the Release of a Thief : and as they passionately desired , so it came to pass , hugging their Bane in Him , whom they were so hot to have releas'd . For the Vengeance , which such a Choice merited , did not long sleep , neither would it , If they had not made use of that Cabell , His Bloud be upon us and our Children , to pull it down more speedily upon them : For Titus ( saith Josephus ) besieging Jerusalem , when the Jewes ( pincht with Famine ) came forth in Multitudes to seek food for their famisht Souls , he daily caus'd a number of them to be Crucified , in so much that at length , saith the Historian There was scarce any place to erect Crosses on , nor Crosses enough to fasten their Bodiesto . This , this was the Crop of severity , which their sinful choice yielded them . And how justly were they punish'd with death , who refused the Lord of life ! so pl●●gid by that Tyrant , who cryed again , Non hune , Not this man , but Barabbas : But what ? had not Pilate a Finger at lest in this , from the guilt of which he cleared himself , would have been thought to do so by washing of his hands ? as if he should have said by that action , I am innocent , therefore look ye to it ; that I condemn this man , O ye Jews , I do it not voluntarily , but being compell'd . I am innocent , I call Heaven to witness , it is you that are Nocent , and guilty of his Bloud . This Hypocrite he was as Scarlet , or Purple within as without , in Heart as in Habit , notwithstanding all that Formality of washing his hands : accessary he was to the Death of the Lord of Life in a high degree , being a faint-hearted Judge , afraid to give Innocency its Reward . Had he bore up valiantly against the stream of the multitude , he had approv'd himself an honest man , and a good Judge . What could be more base and dirty , and sinful , then to confess he found no fault at all in Him , and yet not to find in his heart to acquit him , but to curry favour with the people adjudges him to be Crucified . Thus , Non rarò bonorum virorism Capitibus , ut Talis aut Tesseris Ludunt , saith one ; 'T is the Old Game of the world for the Heads , and Lives of good men to be plaid with like Dice , or Chess-men , by Great men , that they might ingratiate themselves with each other . I have read of an Apologue to this purpose , it run's thus ; The Wolf , the Fox , and the Ass on a time came together to Shrift . The Wolf confest , and was dismist , the Fox did likewise , and was absolv'd , but the Ass confest , and his fault was this ; that being hungry he took one straw out of the sheaf of a poor Pilgrim travelling to Rome , for which he was severely punished ; the Fox , and the Wolf straight fall upon him , and devour him , maintaining that the poor Asses Crime was so great as to deserve it . The Fable applys it self ; To be sure where Pilat is Judge Barabbas shall be loos'd , and the Innocent condemned . I do believe unjust Sysamnes whom Cambises flead , and of his Skin made a Cushion for all succeeding Judges to lean , and look on , was a Saint to this Judge , as subtely as he carried it ; And yet as madd , and malicious as the People were , they could not hinder their Prisoner from evading a Glorious King , though nothing but unworthy , base usage came from them . Glorious in his personal vertues , Glorious in his Divine Graces , but most Glorious in his Constancy , and perseverance , in his Charity even amidst all his Sufferings , which nothing could more magnifie then this Choice of theirs , Electing Barabbas , and rejecting Jesus , not before they had done either good or evill ; but after One had done all the Evill , and the Other for divers years together all the Good imaginable , then to elect the Robber , and reject the Saviour , what could more make against them , and for Him ? Heere again how plainly through the Sufferings of the King of Saints , may one see the Sufferings of that Saint of Kings Charles the first , whose Murther we are this Day to lament , and be humbled for . I shall now descend to some suitable application . I. From the Competition precedaneous , to the Choice presum'd heere , but exprest in Saint Matthew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which of the two will ye that I release unto you , for so run the words , Math. 27. 17. Let us learn , that there is no office so sacred , or weighty but some either through favour or fear , will abuse it . whom will ye that I release ? Corrupt wretch ! to bring that in Question , Which it was in his power to put out of Question : and sure would have done , had he acted according to the Dictate either of his Wife by his side , or of that Scold his Conscience within him . For he knew that for Envy they they had de-deliver'd him . Matth. 27. 18. Knew , yet would not doe what he should have done , but did forbear to acquit Christ , exposing him to the mercy of the Multitude , whose tenderest mercies are cruel . Not to save a Man , if it be in ones power , is to destroy him , so saith our Saviour , Mark 3. 4. Job brake the jawes of the wicked , and pluckt the Prey out of his Teeth , 't is said . I have read that Sir George Blage , if I mistake not his Name , one of King Henry the 8ths . Privy Chamber , being condemn'd for a Heretick , was yet pardon'd by the King , he coming afterward into the Kings presence , Ah my Pig , said the King , for so he was wont to call him ) yea , said he , If your Majesty had not been better to me then my Judges were , your Pig had been roasted e're this time , for certain , there is no such unsavory Salt , and more becoming a Dunghill , than a Pilate , or a Bradshaw , an unjust Judge . Envy not the pomp of such a one , whensoever your eyes shall behold him , ( which I wish may never be ) no more then thou wouldst a dead Corps its Garnish , and Gaiety . II. Let this Competition mind us of that we are so much concern'd in . Tho God hath left the Heathen without excuse , yet he hath not left us without a choice , our Salvation is elective , both on God's part and ours , I would , but yee would not , 't is God's own language . Hence likewise it is no less true , then a right saying , he that made thee without thy self , will not save thee without thy self ; Indeed , were there but one Object within our reach presented to the Faculty of election in man as one Christ , one Holiness , our receiving of him could not be call'd choice , but it mought be stil'd necessity rather . But since there are many Christs , aswell as Antichrists , and divers sorts of holiness , it will behove us to be wary what choice we make . To see that we have not so much Faith for the Alcoran , as for the Bible ; and as much obedience for the Devil , as for God , for the Law in our members , as for that of our mind . It must need 's be more obliging not to say meritorious , for a Joseph to be chast at Court , than for another to be so in a Cottage , or in a Cell . For a Souldier to be temperat in the Camp , where he is beleagured with Temptations to the contrary , than for another to be so at home . To be a Christian in Nero's hous than at a greater distance from danger . Thou art virtuous becaus thou canst not easily be otherwise , this is a Commendation that leav's but a flat farewell behind it . 'T is an Act , not only of Wisdom , but of God's great Goodness thus to order it , to leav the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in the Confines of two most distant people , improvable unto Good , and capable of Evil. For Righteousness to go for thy refuge , and not for thy choice , as it doth where there is no Rival Sin , is to be content that should be without its Crown , and thy self without thy Reward : which conducts mee from the Competition , to the Competitors , Christ , and Barabbas . From whence learn wee , 1. Not to build on the multitudes vogue or choice , to esteem no otherwise of its Applau , or Approbation than of a whiff of Smoak , the best Emblem of its base inconstancy . But now they cryed Hosannah . Now they are all for Crucify him , Crucify him . Vox populi was not here Vox Dei , but Mors Dei. The voice of the people was not the voice of God , but the death of God rather . Follow not a multitude to do evil ( saith the Holy Ghost ) as if it did little , or nothing els , but do so . We must then get a preservative against the Infection of the multitude ( as well as that of the Plague ) or els it is like to go ill with us . It is the worlds guize to elect what is evil , and to reject what is gaod ; It is the nature of that ugly Ape to hug its Brats , as most lovely , and Beautiful . What more lively example of this is there , than the carriage of these Jewes at this time ? How unworthily did they write all those Benefits our Saviour conferr'd on them , in water , witness their Praeteritition , or passing him by , and their Choosing a bloody Thief and Seditious , preferring such a one before him ! This is that foul Sin St. Peter makes bold to tax them home with in his Sermon , laid it to their Hearts , and were Converted . I do verily believ there is not a person that hears of this , but hate 's this Action in the Jewes , Condemning it in their Thoughts , and were he askt , would say he did so . And yet how many are there who knowing the Judgement of God inflicted on them for it , do not only do the same thing in effect , but have pleasure in them that do it , to use that of S. Paul's language , Rom. 1. 32. There is no Sin but is as base as Barabbas , nay wors , for he had not been so vile , and base without it . How loudly doth the Swearer make one with these , Larding his Discours with Oaths , damnably confronting that strict Command , Swear not at all , for he will do nothing at all but swear , and so by consequence cry's , Non hunc , Not this man , but Barabbas . I shall only desire of such a Sinner , that he would tell me what fruit he can exspect , or ever any did reap from that Bramble , besides Gods Curs ? Hell-fire is the punishment of such , whose toungs are so set on fire of Hell. Neither can the Hypocrit excuse himself , who seems to be for Christ , wearing his Livery on his back , but Barabbas his Favour in his Bosom , who was a Thief , and a Robber ; so is he in his Shop , it may be , though not on the Road. What should I say of the unclean person , who is one of this Rout , of this Rabble too ? How by making the Members of Christ , the Members of a Harlot , doth he day and night cry , Non hunc , Not this Man , but Barabbas . My advise to such a one shall only be this , to labour for a saving inversion of these words , as thus , to turn , when tempted , this Hunc into hanc , I mean , ( upon Choice ) to say , Not this Woman , this Strumpet , were she more beutiful then she is , but Christ . You would wonder now , if I should prove it possible for you to be crying up of Barabbas , even while you are hearing of Christ preached . Beloved , he that gives way to wanton , lustful looks , or wordly thoughts at a Sermon , suffering them to take up his Mind , crie's with the Jews , Non hunc , Not this Man , but Barabbas . But see that yee refuse not Him that speaks , to speak in S. Paul's words , Heb. 12. 25. For if they escape not , that refused him that spake on earth , much more shall we not escape , if we turn away from him that thus speaks from heaven . The Jewes paid for their Nolumus hunc , We will not have this Man to raign over us , And for their Non hunc , Not this Man , but such a one : And so shall we too , if we repent not in time of our Recusancy . Let those then that hate and abhorr the Jews for this , indeed , to be lamented Choice , descend into themselvs by Examination , and see they be not guilty of the same . What is there so base , and so vile but a corrupt mind will prefer before Christ . II. Hence as in a Mirrour we may see the Prevalency of the Actions of Great Men , the attractiveness of them . If Herod ; and Caiphas do begin , Christ shall have fists enough abought his ears ; there will not be wanting that will smite him with Toung , as well as with the Hand : Fly blow and blister his Fame to purpose . With Inferiours example doth more then precept , and like men in a Crowd they do not go , but are carried rather . Do any of the Rulers believ in him ? This Question deterr'd many of the Vulgar , from adhering to our Saviour : The weightiest Drops of whose blood , I do believ , fell ( in the saddest Sens ) on the Wisest of them : For had not They first preacht Him down in their Synagogs , the People had never cryed Him down in the Judgment-Hall : with a Non hune , Not This Man , but Barabbas . III. Here is matter of Comfort , in our vilified , reproacht Condition here below , As thus . I. That we cannot be lower than our Saviour was in the World's Repute . II. That his Disreputation hath Sanctified Ours . If such a one who had don so much Good could not procure a Good word from those he did it to , why should such Unprofitable Servants , as we are at best , be troubled if we be awarded with frowns for our Favors ; with Cruelty from others from our kindness to them . I 'm sure this Lamb of God opened not his Mouth repiningly , was dumb before the Shearers , who , as much as in them lay , rob'd him of the whole Fleece of his Reputation ; yet that which at first sight seems to make for his ignominy , realy conduc'd much for his Glory ; For his Father would not have him ransom'd at such a rate , as to be beholding to the people's Favour for his Repriev and live under the Notion of a Malefactor , who beeing innocent would be Condemn'd and Dy with more Honor , as he did to the stigmatizing of them , who were his Judges , and Persecutors with the Brand of perpetual infamy . In short , here is matter as of Comfort ; so of Caution : least at any time we make our Teeth to meet in the rigid Censure of that Penson that die's not a Natural , but a violent Death . What is this but to condemn the Generation of the Righteous ? I remember , Lam. 4. 20. there is a passage to this purpose . The breath of our Nostrils , the Anointed of the Iord is taken in their pits . Which was this that fell as a Morsel into his enemies Mouths , but a good King , one , under whose Government they pronoun't themselvs Happy , as it follows in the same vers . Beloved , it is unchristian to judg temporal punishments to be judgements due unto Sin. Suffer me to speak it , Thy wickedness is too triumphant , who will not acknowledg that some afflictions are for Trials , and in order to the increas of Grace , and Glory unto God's dear Children . 'T is as much as to say , Christ could not be the Sun of Righteousness , because he did set in such a Cloud of wretchedness ( at his Death ) as to outward appearance , dying on the Cross in the midst of two Theeves , as if the chiefest Malefactor . 'T is not it the manner of one's Death , but the Cours of one's Life that makes really wretched , or happy . To think otherwise is to pronounce thy self as much out in thy judgement , as these Jewes were in their Choice , when they all cryed , Non hunc , Not this Man , but Barabbas . I have now done with my Text , and it may be exspected I should speak somwhat of the Occasion ; For this is not only a Fast-day , but a Funeral , which we Solemnize : The Funeral of as pious a King as ever England had to sway its Scepter : That litle that is to be found in Bad men the holy Ghost hath thought good to Register . David pen'd Saul's Epicedium , which runs thus , Saul , and Jonathan were lovely , and pleasant in their Lives , and in their Death they were not Divided , yee Daughters of Israel weep over Saul , who cloath'd you in Scarlet , and other Delights , who put Ornaments of Gold upon your Apparel , 2. Sam. 1. 23 , 24. Which gives a sufficient warrant to mention , and not only so , but to commend the Dead : which I intend not to do at this time . His incomparable worth want's not the varnish of my water-Colours to set him off . Neither shall I blister the air of this sacred place with mentioning of any of those who had a hand in his Death : since Justice is in pursuit of them , and its Iron-hand will recompens the Slowness of its Leaden feet . But because some were eminently instrumental to bring to pass the Death of that just Man , shall Wee think our selves Innocent ? God forbid . There are none of us of mature years , but by our Sins gave earnest for that fatal Stroak , which made three Kingdomes Miserable at once . So that well may Wee assume that passionat wish of the Prophet Jeremy , O that our Heads were Waters , and our Eyes Fountains of Tears , that wee may lament Day and Night for the shedding of the Innocent Blood of that good King , The Top-branch of which Royal Ceder , ( to the root of which Envy and implacable Malice laid the Ax ) the Lord preserv . Bless him O Lord , in his Body , and bless him in his Soul , bless him in his Going out , and bless him in his Coming in . Bless him whensoever he shall adventure upon the Water that dangerous , deceitful Element , be thou his Pilot : Bless him when he shall journey on the Land , be thou his Conduct : Bless the Guard of his Body with Courage , and Fidelity ; bless the Guides of his Soul with Sincerity of Life , and soundness Doctrine . May all the blessings on Mount Gerezim in this Life , and in the next all the blessings , Christ preacht upon the Mount , be multiplied upon him . And to this Prayer I doubt not but every Loyal Subject will from his heart , say , Amen : Specialy when he doth remember and resent ( Horresco referens ) this sad trilinguous Hexastich . MAP 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHARLS , best of Kings , for God's Laws and the Land 's Was Martyr'd , murder'd by UNHALLOWED hands . Dei Gratiâ & Regis Oblatio qualis-qualis EHMAMP . FINIS . Notes, typically marginal, from the original text Notes for div A39839-e570 Ter Deno JanI Labens rex soLe CaDente Carolus eXutus soLio sCeptorqVe seCure .