THE Passion-Flower: A SERMON Preached on the 30th day of January, BEING The Day of the MARTYRDOM OF King Charles the I.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Of whom the World was not worthy, Heb. 11. 38. 
By CHRISTOPHER FLOWER, M. A. and Rector of St. Margaret's 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 Physic.  
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 prolonged it, when twinkling on the socket; I determined rather to run the Gantlop of Censure from this capricious and overcurious age, than merit the sordid Epithet of Ingrateful. And yet, if the gale of your Clemency drive me clear off that Scylla, I fear I shall split upon Charybdis, incur the suspicion, at least, of pride and vainglory, while I only wish my Meditations immortal, whereby my thanks may run parallel with them. I must ingenuously acknowledge, this Discourse hath nothing to commend it to your accomplished self, but the sincere loyalty of the Author, and the weightiness of the Subject; comprising some of the Unjust Sufferings of the Lord of Glory; in which, as in a mirror, you may also view the Sufferings of our glorious Lord, King CHARLES 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 Reality and Innocence. Now would you deign to inquire what flegged this Discourse of mine to fly (though with black wings) farther than your habitation, suffer me to tell you (which I cannot without a sigh) the supine negligence of some 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 some of their houses and perch on some 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 every daily the world with wonders, in raising infirm mortals from sickness to health, & as it were from death itself. I may add, whose loyalty, learning, candour, 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. FLOWER.   

THE Passion-Flower.  John 18. part of the 40 th'. Verse. — Not this Man, but Barrabas. 
The whole verse hath it thus, 
Then cried they all saying, Not this Man, but Barrabas.   
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 lieth) 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 arraigned before Pilate, 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 expect that you should proceed to give Sentence: Depth of Hypocrisy! Madness! and Malice! as if being a Prisoner, bound, and in Fetters only, was Crime enough, and deserved Death as a Malefactor? This was handsome indeed, high equity; sure! who cannot perceive that they disinherited their Caus, and therefore cunningly by way of Anticipation spoke what they did, lest 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 prophesied, Psal. 35. 12. They rewarded Me Evil for Good to the Despoyling of my Soul, and Hatred for my Love. Yet Pilate, 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 doors, your present judgements confute your former practices: 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 Bloodhounds 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 Die, but with the greatest ignominy, pain, and shame that might be. Neither is Pilate yet satisfied, for being entered 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 Mystery 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 Pilate; 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 Judge should be led by, he ought not to be both the Judge 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 alleged and proved: Our Saviour probably said this, to give him an occasion to speak what followed, Am I a Jew? This Pilate 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 myself who am not a Jew, but an Ethnic, 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 examines him, Quid fecisti? What hast thou done? Our Saviour thought that Question answered itself, and therefore was not solicitous to Reply to it, having done nothing worthy such usage. A Kingdom 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 Sceptres 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 Pilate, it is probable, dreamed 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 Pilate 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 signify 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 Pilate 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, wherever his Kingdom was: He was loath to ask where his Kingdom was, lest he should not be far from Happiness; sure: No, take heed of that, Methinks 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 yourself say as much, your own Mouth hath pronounced it; and yet lest 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 reign like other Kings? No, but to walk Antipodes to them rather; as if he should have said, 'Tis an Error to think that I am Ambitious of any Mundan Reign, any worldly Sovereignty; 'Tis 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 Pilate 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 profane 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 than they; will you? If you do, 'tis 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 knowledge 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, lest Christ having obtained Liberty to speak for himself, he might so work upon the Judge, and melt the hearts of the rest on the Bench, as to frustrate 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 midst of his Severity.  
For first, Tho on the one side were Persons of great Rank and Quality, from whom he might 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 Volpone, this Fox, lest 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 threatened him with. Others, that the Feast might 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 Hypocrisy is always busy in preferring its own Figments before God's Commands; yet I verily believe the World would have been more happy than it is, had it not had worse Judges than Pilate 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 Custom 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 Barrabas, a notorious Miscreant, whom he thought none would be for; Nay more, he seems to Beg him, or at least to bid them choose him, saying, Will ye that I release to you the King of the Jews? scorning to mention Barrabas, whom our Evangelist styles a Robber, and another a Murderer, which served as a Foil for their malice, if that needed any, to prefer such a one before Christ. But Pilate, it seems, was deceived, for the great ones before had been at the People to ask Barrabas, and to leave Jesus to undergo Death. The Multitude, which not long before was for Him, now unanimously bandy against him. For they cried all again, say the words immediately preceding 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 cried, if he were not a Malefactor, we would not have delivered him unto thee. That which they cried 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 styled no less than 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 Tide, Priest and People, both went one way, great and small, honourable and ignoble, young and old, male and female, they cried all not once, but again Non Hunc, sed Barrabam, Not this Man, but Barrabas. In which words you have the People's Election, and Reprobation, or if you will in Terms less offensive, less to be excepted against, the People's Negative, and Affirmative Choice, such as it was: Negative, Not this Man: Affirmative, but Barrabas. To scan each by itself 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 Jews? 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 cured? The empty Bells among you, which He often filled; and fed? What house did he ever enter into, but Salvation entered with Him? Some always 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 Magis, that fell down devoutly at his feet, when newly infanted, which you could not but hear of: The water of the neighbouring Flood turned by Him into Wine, for the pleasuring of the galilean Youth, being with them at a Marriage, His forty days fasting, His feasting the Multitude with Bread that increased betwixt the Dispenser's hands, when more than All remained: His wonderful checking the boisterous Waves of the Sea with a word: His walking on that watery 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 owed his Day; The Dumb that never spoke till he loosened their Tongues. I thought these would have proved as so many Heralds to proclaim him more than Man: No, for all this, it's only▪ Not this Man, they were loath sure to believe Him to be God, lest the thoughts of it should have endangered 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 Barrabas, 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 Barrabas, an excellent Choice indeed! a special, lovely dish this, to be served in at such a Feast: Now this Fellow (to turn the istum upon him, which they undeservedly fixed 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 Murder, saith the same Evangelist, cap. 23. 19 This was the Idol they cried up; the Miscreant they put into the balance with Christ, the Son of God: a very anointed Villain he was, to have whom executed every man's appetite but a little before was up: yet rather than Jesus shall live, Barrabas shall be released, more Insurrections, more Murders, more Seditions, more any thing rather than to be in danger of having Christ their King, He that was born King of the Jews: 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 Murderer 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 eyesore them, would patiently permit them to do what they would, give them Liberty of Conscience, and so would be excellent company for them; alas, he was not for their Tooth, who came from Heaven upon Errands of Holiness, 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 Barrabas, what more intense blindness, madness, and malice could betray itself? 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 raised the Dead, and him be released whose Trade it is to destroy the Living: Let Life depart, and Darkness remain. The Peacemaker be dispatched, and the Seditious reprieved. How by this Action, or Election of theirs, did the Jews 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 instead of the Innocent, but put to death Him, who was a constant, and faithful Benefactor to them. And thus my Discourse all along (if you have observed it) respects the business of this Day, which is to be humbled for the horrid Murder of an innocent Person, a good Benefactor to this Nation, under whom it had flourished many years. First then, in this the Jews betrayed superlative ingratitude, and high Baseness to prefer so vile a person before Him, who chose them from among all Nations, to be His peculiar People, his choice Enclosure. Secondly, here was their Malice, who cared not how things went, so as in this they had their wills. Thirdly, this argues them Blind, (indeed Malice is blind) ask 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 released. 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 Blood be upon us and our Children, to pull it down more speedily upon them: For Titus (saith Josephus) besieging Jerusalem, when the Jews (pinched with Famine) came forth in Multitudes to seek food for their famished Souls, he daily caused 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 punished with death, who refused the Lord of life! so pl●●gid by that Tyrant, who cried again, Non hune, Not this man, but Barrabas: 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 compelled. I am innocent, I call Heaven to witness, it is you that are Nocent, and guilty of his Blood. 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 approved 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; 'Tis the Old Game of the world for the Heads, and Lives of good men to be played 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 runs thus; The Wolf, the Fox, and the Ass on a time came together to Shrift. The Wolf confessed, and was dismissed, the Fox did likewise, and was absolved, but the Ass confessed, 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 strait fall upon him, and devour him, maintaining that the poor Ass' Crime was so great as to deserve it. The Fable applies itself; To be sure where Pilate is Judge Barrabas shall be loosed, and the Innocent condemned. I do believe unjust Sysamnes whom Cambyses flayed, and of his Skin made a Cushion for all succeeding Judges to lean, and look on, was a Saint to this Judge, as subtly as he carried it; And yet as mad, 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 virtues, 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 magnify then this Choice of theirs, Electing Barrabas, and rejecting Jesus, not before they had done either good or evil; but after One had done all the Evil, 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? here 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 Murder 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 presumed here, but expressed 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-delivered him. Matth. 27. 18. Knew, yet would not do 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 broke the jaws of the wicked, and plucked the Prey out of his Teeth, 'tis said.  
I have read that Sir George Blage, if I mistake not his Name, one of King Henry the 8ths. Privy Chamber, being condemned for a Heretic, was yet pardoned by the King, he coming afterward into the King's 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 ere this time, for certain, there is no such unsavoury 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 than thou wouldst a dead Corpse its Garnish, and Gaiety.  
II. Let this Competition mind us of that we are so much concerned 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 ye would not, 'tis God's own language. Hence likewise it is no less true, than a right saying, he that made thee without thyself, will not save thee without thyself; 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 called choice, but it might be styled necessity rather. But since there are many Christ's, aswell as Antichrists, and divers sorts of holiness, it will behoove 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 chaste at Court, than for another to be so in a Cottage, or in a Cell. For a Soldier to be temperate in the Camp, where he is beleaguered with Temptations to the contrary, than for another to be so at home. To be a Christian in Nero's house than at a greater distance from danger. Thou art virtuous because thou canst not easily be otherwise, this is a Commendation that leaves but a flat farewell behind it. 'Tis an Act, not only of Wisdom, but of God's great Goodness thus to order it, to leave 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 thyself without thy Reward: which conducts me from the Competition, to the Competitors, Christ, and Barrabas. From whence learn we,  
1. Not to build on the multitudes vogue or choice, to esteem no otherwise of its Applau, or Approbation than of a whiff of Smoke, the best Emblem of its base inconstancy. But now they cried 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 else, but do so. We must then get a preservative against the Infection of the multitude (as well as that of the Plague) or else it is like to go ill with us. It is the world's guise 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 Jews at this time? How unworthily did they write all those Benefits our Saviour conferred 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 Jews, Condemning it in their Thoughts, and were he asked, 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 Barrabas, nay worse, for he had not been so vile, and base without it. How loudly doth the Swearer make one with these, Larding his Discourse with Oaths, damnably confronting that strict Command, Swear not at all, for he will do nothing at all but swear, and so by consequence cries, Non hunc, Not this man, but Barrabas. I shall only desire of such a Sinner, that he would tell me what fruit he can expect, or ever any did reap from that Bramble, besides God's Curs? Hell-fire is the punishment of such, whose tongues are so set on fire of Hell. Neither can the Hypocrite excuse himself, who seems to be for Christ, wearing his Livery on his back, but Barrabas 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 Barrabas. My advice 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 beautiful than she is, but Christ. You would wonder now, if I should prove it possible for you to be crying up of Barrabas, even while you are hearing of Christ preached. Beloved, he that gives way to wanton, lustful looks, or worldly thoughts at a Sermon, suffering them to take up his Mind, cry's with the Jews, Non hunc, Not this Man, but Barrabas. But see that ye refuse not Him that speaks, to speak in S. Paul's words, Heb. 12. 25. For if they escape not, that refused him that spoke on earth, much more shall we not escape, if we turn away from him that thus speaks from heaven. The Jews paid for their Nolumus hunc, We will not have this Man to reign 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 abhor the Jews for this, indeed, to be lamented Choice, descend into themselves 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 Mirror 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 about his ears; there will not be wanting that will smite him with Tongue, as well as with the Hand: Fly blow and blister his Fame to purpose. With Inferiors example doth more than precept, and like men in a Crowd they do not go, but are carried rather. Do any of the Ruler's believ in him? This Question deterred 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 preached Him down in their Synagogs', the People had never cried Him down in the Judgment-Hall: with a Non hune, Not This Man, but Barrabas.  
III. Here is matter of Comfort, in our vilified, reproached 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 done 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 Favours; 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, robbed him of the whole Fleece of his Reputation; yet that which at first sight seems to make for his ignominy, realy conduced much for his Glory; For his Father would not have him ransomed 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 being innocent would be Condemned and Die with more Honour, as he did to the stigmatising 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: lest at any time we make our Teeth to meet in the rigid Censure of that Penson that dies 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 jord is taken in their pits. Which was this that fell as a Morsel into his enemy's Mouths, but a good King, one, under whose Government they pronouned themselves Happy, as it follows in the same vers. Beloved, it is unchristian to judge temporal punishments to be judgements due unto Sin. Suffer me to speak it, Thy wickedness is too triumphant, who will not acknowledge that some afflictions are for Trials, and in order to the increase of Grace, and Glory unto God's dear Children. 'Tis 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 Thiefs, as if the chiefest Malefactor. 'Tis 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 thyself as much out in thy judgement, as these Jews were in their Choice, when they all cried, Non hunc, Not this Man, but Barrabas. I have now done with my Text, and it may be expected I should speak somewhat of the Occasion; For this is not only a Fastday, but a Funeral, which we Solemnize: The Funeral of as pious a King as ever England had to sway its Sceptre: That little that is to be found in Bad men the holy Ghost hath thought good to Register. David penned Saul's Epicedium, which runs thus, Saul, and Jonathan were lovely, and pleasant in their Lives, and in their Death they were not Divided, ye Daughters of Israel weep over Saul, who clothed 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 intent not to do at this time. His incomparable worth vows 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 recompense the Slowness of its Leaden feet. But because some were eminently instrumental to bring to pass the Death of that just Man, shall We think ourselves Innocent? God forbid. There are none of us of mature years, but by our Sins gave earnest for that fatal Stroak, which made three Kingdoms Miserable at once. So that well may We assume that passionate wish of the Prophet Jeremy, O that our Heads were Waters, and our Eyes Fountains of Tears, that we may lament Day and Night for the shedding of the Innocent Blood of that good King, The Top-branch of which Royal Cedar, (to the root of which Envy and implacable Malice laid the Axe) 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 preached upon the Mount, be multiplied upon him. And to this Prayer I doubt not but every Loyal Subject will from his heart, say, Amen: Specially when he doth remember and resent (Horresco referens) this sad trilinguous Hexastich.  

MAP 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 

Ter Deno JanI Labens rex soLe CaDente  
Carolus eXutus soLio sCeptorqVe seCure.     
CHARLES, best of Kings, for God's Laws and the Land's Was Martyred, murdered by UNHALLOWED hands.  
Dei Gratiâ & Regis Oblatio qualisqualis EHMAMP.  
FINIS.