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
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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.
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eng
Charles -- I, -- King of England, 1600-1649.
Funeral sermons.
Sermons, English -- 17th century.
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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
.