JOSEPH Paralled by the present PARLIAMENT, in his sufferings and advancement. A SERMON Preached before the Honourable HOUSE of COMMONS, on their solemn day of Thanksgiving, Feb. 19 1645. For the great mercy of God in the reducement of the City of Chester, by the Forces under the command of Sr William Brereton. By FRA. WOODCOCK Minister of Olaves Southwark, one of the Assembly of Divines. Published by Order of the said House. LONDON, Printed by G. M. for Christopher Meredith, at the Sign of Crane in Paul's Churchyard. 1646. Die Lunae, 23 Februarij, 1645. ORdered by the Commons assembled in Parliament, That Master Rous do give thanks to Master Woodcock and Master Case, for the great pains they took in the Sermons they preached at the entreaty of this House on Thursday last (being a day set apart for a day of public Thanksgiving for the taking of Chester) and to desire them to Print their Sermons. And it is Ordered that none shall Print their Sermons without licence under their hands writing. H. Elsing, Cler. Parl. D. Com. I appoint Christopher Meredith to print my Sermon. FRA. WOODCOCK. TO THE HONOURABLE HOUSE OF COMMONS Assembled in PARLIAMENT. THE many successes of late vouchsafed you, has made you as frequent in your solemn rejoicing, as in your solemn mourning, and for these several months together, you have not oftener kept days of fasting and prayer, than days of feasting and praises. Formerly in so much hazard have mats been, that not daring to tarry the coming of the monthly fasts, you were glad to take up extraordinary ones between; whereas now, not so much of necessity, as of course, you celebrate a day of fast once a month. Not long ago, the cry of every man was, what shall I do? now it either is or aught to be, what shall I render? so mercifully has God changed your water into wine, and taking away your sackcloth, girded you with gladness. And now, what is your wisdom, but to endeavour to walk worthy these great deliverances, and the God of them; which if you do, you may be confident, that he that hath and daily doth deliver, will go on also to finish deliverance; but if by doing any wicked thing you shall evilly requite him, how soon can he turn you to your fasting again, or to something else that's worse, and instantly blast all that smiling hopefullnesse of things already vouchsafed? But I hope better things, and shall not fail to pray for better, you having a right to challenge this and much more from Your avowed servant for Christ, Fra. Woodcock. To my dear and much Honoured Countrymen, the well affected of the County and City of CHESTER. MY affection to my native place, now surrendered, together with my interests in many of you thereto appertaining, will easily bear me out, in that I take the boldness in a few words to congratulate with you the surrender of it: That a mother City in England is this day preserved, cannot but be matter of rejoicing to every good English heart, how much more must it be unto me (who being so nearly related to it, am more especially concerned in its preservation. Give me leave therefore, who sometimes have mourned with you, and for you, now to rejoice also with and for you; and to endeavour to help forward your present rejoicing, as in time passed I have endeavoured your mourning. Surely God hath wrought a great deliverance for you, a very great deliverance, and I plainly perceive you shall need all the help and furtherance that may be, to enable you to render to him according to the benefit. 'Tis true (I confess) the matter looked upon with a carnal eye, will not perhaps appear so great and considerable, and some of you beholding the ruins of the place, and perceiving also your particular estates gone and your houses burnt to the ground, may say, that as to you Chester is lost still: Yet notwithstanding, considering what advantage the gaining of the place is to the public, and to the most of you in particular; withal duly weighing the circumstances of time, means, manner of gaining it, who is there will not be enforced to say 'tis a very great mercy? Me thinks in that 'tis Chester which is reduced, to me imports exceeding much of mercy, that that place is gained, which was the only door of hope remaining unshut against the bloody Irish, sure the Kingdom looks upon it as a very great mercy, and who is not glad that Chester will no more let in those barbarous Irish, either into itself, or into the Kingdom? The time of its surrender hath much also in it of mercy; for, was it when the enemy was very high and prospering? was it at such a time as they could well spare us such a place as Chester? or rather were they not very low, exceedingly declined, even gasping for life? and with giving up the City, did they not in those parts at least wise give up the ghost also? and having let go Chester, will they be able to hold any thing after it? I may not omit the means whereby you won the City, for there's much of mercy in that also; and was not your spiritual militia the chief in gaining of it? may I not be confident that 'twas your close besieging Heaven did contribute more to the surrender of it, than your close besieging the place itself? and did not your fasting starve the enemy out of Chester? that kind having seldom been cast out of any place, but by prayer and fasting: and speaks not this a great deal of mercy? And though the Lord hath long delayed you, and your hopes have suffered a frequent defeazure, yet hath he not hereby taught you to overcome your hasty impatience, the overcoming whereof (in Solomon's judgement) is more than if any of you singly and alone had conquered the City: Besides there's hope you will come now weaned Prov. 19 32. to your comforts, you having been so long and so much weaned from them, and the throwing you out of your place and habitation, has taught you not to look for in the present life, an abiding City: and is not all this rich mercy? And what though you come many of you to empty houses, yea to no houses, yet finding all peaceable and quiet within, what a mercy is it: If you have not saved your estates, yet if you can say (as he) I have saved the Sir Ralph Piercie at his death, vide Speed. bird in my breast: what a mercy is it? If conscience be not wasted, though every thing else is, and though your state is broken, yet that your peace is not broken, what a mercy is it? If you have been kept free from those conscience wasting oaths, and those peace breaking practices which others have been miserably entangled with, oh what a mercy. And for your estates, how speedily can the Lord repair you: how quickly have some I know among you got up their estates and trade again, which for owning a good cause they have for a time been hindered of: And is not the promise the same; If any man forsake father or mother, lands or houses, etc. and I make no doubt of the same if not fuller performance. So then, the mercy being great, great to the public and to yourselves great also, what remains, but that you consider how to render unto the Lord suitable to the greatness of it. And for this purpose, give me leave first of all to advise, that seeing God hath surrendered the City into your hands, you would deliver it up again into his hands, my meaning is, that you procure such a Magistracy and Ministry to it, as may govern and watch over it for God. In the Next place, sinne no more; You know whose counsel it is, forget not to repent of old sins, beware of committing new, either whereof may expose you to new misery. Be at one among yourselves, Oh that Chester might Psal. 122. 3. be as Jerusalem, a City compacted together; A City divided against itself cannot stand. And you that are the Lords, serve him in that good old way, I mean in humility, self-denial, in love, without dissimulation and faith unfeigned, wherein I know some of you well experienced: The Lord in repossessing you of your habitations, has shown you real kindness, requite him not with fancies, serve him not with empty notions, which is but too too common every where at this day. And if in these you shall be careful, I make no question but you shall quickly forget your former trouble, have your losses repaired, and find in conclusion it was good for you that you have been afflicted: which that you may, shall be the unfeigned desire of Your true friend to serve you in Chrict jesus, FRA. WOODCOCK. A SERMON PREACHED before the Honourable House of COMMONS, on their solemn day of Thanksgiving, for the reducing of the City of CHESTER. February 19 1645. GEN. 49. 23, 24. The archers have sorely grieved him, and shot at him, and hated him. But his bow ahode in strength, and the arms of his hands were made strong, by the hands of the mighty God of jacob: from thence is the shepherd, the stone of Israel. THE Patriarch Jacob perceiving his end now very near approaching, sends, and calls for his children about him, intending before he dies to share a father's blessing and counsel among them: his father before he died had both blessed and counselled him; and he now dying, is desirous to do the like also for his children. Wherein is held forth a pattern most worthy the imitation of all careful parents, who, though they cannot on their deathbeds (as Jacob) prophesy a blessing, yet may they pray for one; and may hope also the words of a dying parent will leave impression on their children, although possibly they have slighted whatever counsel hath been given before. In this chapter is recorded the whole carriage of the business, how the Patriarch bespeaks his children, and what portions he leaves to each of them: The whole chapter being nothing else, but (as Luther styles it) The last will and testament of the Patriarch Jacob. The verses that I have chosen out of it, do treat concerning Joseph; the elder of the two darlings of Jacob, his beloved Joseph: And may either be looked upon as entire and absolute, or else as they usher in the words that follow after. Take them as they refer to that which follows, and so they are the preface to that full and ample blessing, which Jacob was now ready to pronounce upon the head of his dear Joseph. The Patriarch fearing perhaps lest joseph's blessing, being greater than that of his other brethren, might therefore expose him anew to their envy, before he proceeds to bless him, he therefore first prefaces something of joseph's goodness, as also of his brethren's former unkindness, if haply by the mention thereof he might prevent their envy. Look upon them as absolute, and incoherent (in which capacity I shall deal with them) and so we shall perceive them to be joseph in little, or, an abstract of the life and (if I may say so) adventures of joseph. And thus looked upon, they offer to your view these particulars. 1. Joseph encountered, assaulted, in these words, The archers have sorely grieved him, shot at him and hated him. 2. joseph unconquered, not prevailed upon by any assault or encounter of his enemies, in these words, But his bow abode in strength, and the arms of his hands were made strong. 3. joseph not only not conquered, but prevailing and wearing the trophies of his conquest, in these words, From hence is the shepherd, the stone of Israel. 4. The mean whereby all this is brought to pass, in these words, By the hands of the mighty God of jacob. To open these particulars a little. The archers sorely grieved him, shot at him, hated him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad ver●um & amarificaverunt cum, & jaculati sunt & oderunt. The archers shot at him: By which are meant josephs' brethren that hated him, sold him; whom therefore the Patriarch might now in his last words glance at, at once to leave a record of his abominating their cruelty towards their brother, as also haply to beget in them a deeper sense of their faultiness therein, of which they could not easily be over sensible. josephs' brethren, I say, are the archers that jacob aims at, as also all those others that did practise against the life or welfare of joseph. Nor is it strange in Scripture, for persecutors of the Saints to be accounted archers, and their malicious practising against them, either in word or deed, to be reckoned a shooting arrows at them. Thus I am sure the persecutor is described, Psal. 11. 2. For lo (says he) the wicked bend their bows, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. In like manner you find him described, Psal. 64. 3. To which purpose also, if need were, might be added several other Scriptures. In the Hebrew it is, The masters of arrows shot at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●omini sagittarum, uti supra, cap. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus sumniorum, Peritus so●●iorum, ita Pro●. 22. ●4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procl●●●● ad iran him, and hated him; The masters of arrows, that is, your prime archers, subtle, wily enemies, accurate markes-men, such as know how to kill dead with their malice: thereby intimating, The worse the persecutor is, he is the better archer. Hast thou therefore a malicious heart against the Saints, a bad tongue, thou art then in Scripture language (although its no commendation) a good archer. The archers sorely grieved him, etc. It follows, But his bow abode in strength, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad verbum. Et habita vit in forti ar●us ejus, & roberaverunt se brachia ejus. Chald. Contriti sunt sortitud ne arcus corum, & dissoluti sunt nervs brachij. corum. Sed obstat assixum textu Hebreo quod utrob●que est singular. Riu. arms of his hands were made strong. The Patriarch continues the allegory, and his meaning herein seems in short this: That neither could any endeavour turn joseph aside from God, nor yet any practices of his enemies, bring upon him that destruction which they desired. His bow abode in strength, etc. And this in the next place is ascribed to God, in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● manibus ●otentis jacob. Vul. Per manus. Sunt qui ex epitheto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysterium Trinitatis ●i●antur, uti ●●. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 1. Sed ●ura. sunt hujusmodi caballistica. these words; By the hands of the mighty God of jacob: So that whereas joseph was preserved from sinning, as also, from sinking; from sinning, being assaulted by most powerful temptation; from sinking, being persecuted with bitterest malice; the Patriarch ascribes it all to the graciously over ruling providence and hand of God. From whence also, as 'tis in the last clause, Is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jud. Pastor lapi● Israel. Shepherd, the stone of Israel. That is, from which dispose of providence it's also come to pass, that Joseph (for I conceive it's meant of him) I say, that Joseph is become the shepherd of Israel, that is, the sustainer and Hinc josephum appellat Syra. cides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feeder of his father Israel and his family, which otherwise by reason of the sore famine than abroad in those countries, might have all perished: As also the stone of Israel too, which although such sometimes as the bvilders had refused, and his brethren had thrown aside (herein, as in other things he being a type of Christ) yet now in regard he sustained them all, was become the foundation and corner stone of the whole family. From whence is the Shepherd the stone of Israel. The sum of all is this much. Whereas Joseph was maligned, and sold away into slavery by his brethren, nevertheless God was with him and preserved him, and in conclusion for a recompense, advances him to be both preserver and head of them that sold him. Thus you have an account of the words as they are calculated to the condition of joseph; which yet with little alteration will serve to represent the condition of others also. They show forth the life and story of our blessed Saviour: and so I may call them a little gospel; They clearly holding forth the chief occurrents of josephs' life, in all whereof joseph was to be a type and forerunner of our Saviour. They will in great measure serve to represent from first to last the various state and changes of the Church: and so are an Epitome of Ecclesiastical history. And to come somewhat nearer, they lively delineate the present state of matters in our own Kingdom, especially as they carry an aspect towards the good people of it; and so I may call them, a brief Chronicle of the affairs of England. Yea, and which comes most full and home to the purpose in hand, they serve most aptly to declare the several passages of the affairs wherein yourselves have been concerned (Honourable and beloved) yourselves, I say, who stand for the good people of the Kingdom, and are their representees; and so I may call them, a complete, although a short journal of the present Parliament. They show you joseph low and in the wane: and hath not this sometimes been your condition? They show you joseph supported: and have you even at the lowest wanted your supports? They show you joseph in the end prevailing, and advanced far above the pitch of those that hated him: and are you less at this day? And the same wise and gracious hand that wrought for joseph, doing all this for you also. So that mutatis mutandis, how appositely may I say to you the present Parliament, and in you to all the godly people of the Kingdom: The archers have sorely grieved you, shot at you and hated you, howbeit your bow hath abode in strength, and the arms of your hands have been made strong, by the hands of the mighty God of jacob, from whence also you are become the shepherds and stone of England? Having thus cleared my way by opening the words, yourselves perceiving by this time they will not come altogether unsuitable either to time or persons; it remains I observe something from them: from the first particular whereof, viz. joseph encountered, set upon, in these words, The archers sorely grieved him, shot at him, hated him, you may please to take this; Observe. 1 It is incident to the best of men, to be infested with crafty malicious enemies. Observe. 2 Secondly, from josephs' unconquerednesse, notwithstanding any assault or encounter of his enemies, in these words, But his how abode in strength, and the arms of his hands were made strong; Although the godly are assaulted by enemies, yet are they not wholly overcome by them. Observe. 3 Thirdly, from josephs' advancement, in these words, He is the shepherd and stone of Israel. The Saints being assaulted, are not only not overcome, but in conclusion prevail, and become the head of their enemies. Observe. 4 And then lastly, from the means whereby joseph is preserved and advanced, in these words; By the hands of the mighty one of jacob. That the Saints are not overcome, yea, that prevailing they become the head of their enemies, they own it to the gracious hand, and wise dispose of God. The archers sorely grieved him, shot at him, hated him, but his bow, etc. I begin with the first of these; It is incident to the best of men, to be infested with crafty malicious enemies. And who is there of the Saints that hath not had the experience hereof? and which of them either now upon earth, or already in Heaven, that sometime or other hath not been endangered by malicious enemies? What Lamb of Jesus Christ, whom never Wolf grind at? what Tuitle of his, which never any ravenous bird attempted upon? You see it josephs' case, the archers shot at, and galled him exceedingly; nor is he alone, I am sure 'twas David's case also, whom ever and anon throughout his book of Psalms, you find either complaining of multitudes of cruel enemies, or else supplicating the Lord to be delivered from them. I need not tell you 'twas the case of our Saviour, herein the Antitype of joseph, whom Psal. 22. 12. you find complaining of bulls, many bulls, yea fat bulls encompassing of him, which bulls indeed never left pushing and goring at him, till such time as they had gored him to the heart, till they had pushed him into his grave. And as it fared with the Captain of our salvation, so fares it with his followers: as with him the head, so fares it with the Church his body, and all the members of it. The Church in Egypt found a Pharaoh that Exod. 1. 8. knew not joseph, nor would know them neither: In aftertimes what hard things did they suffer from Senacharib, Nabuchadnezzar, Antiochus, and such like barbarous and savage enemies? In the foremost times of the Gospel, they were harrased out by Rome heathen: in these later days, by Rome Antichristian: there being indeed this Law indispensible laid upon all that will live godly in Christ Jesus, They must suffer persecution. 2 Tim 3. 12. And this suffering of good men from bad, comes to pass in part from that immovable feud, and irreconcilable distance that is between them: there is an enmity put between the seeds, from whence it comes to pass, that he that is after the flesh, persecutes him that is after the spirit, and by reason of which malicious instinct, the hound doth not more eagerly, cheerfully, unweariedly pursue the fleeing hare, than these, although uninstructed by any, as also unprovok'd, do readily follow the chase of the people of God. Sometimes it comes to pass through the fault and folly of the godly themselves, who grievously miscarrying, are therefore delivered over into the hands of those that hate them, to be chastened by them. But never doth it happen, that the Saints fall into the hands of such as hate them, but it comes to pass by the wise and all-disposing hand of God: And he hath several great ends in it: Sometimes to give wicked men thereby an opportunity of filling up the measure of their sin. For as God hath set every Saint a measure of grace, which he must come up to before he dies; in like manner hath he set to every reprobate a determinate and fixed size and measure of sin, which that some of them may fill up, they are therefore permitted to afflict and persecute his people. Sometimes to prove the Saints, who by their sufferings from evil men, are tried, as gold is tried by the fire, the tried Christian being the best Christian, as the tried gold is the best gold. Sometimes to purge them, so that look as the fan purges away the chaff from the wheat, the furnace the dross from the good metal, so do the sufferings of the godly, purge away what is drossy and bad in them also. And as to purge them, so to make them more heavenly, that as it is observed, the waters of the deluge raised the Ark nearer Heaven, so do these floods of ungodliness and ungodly men, raise the Saints higher above the world, and so nearer also unto Heaven. In short, that I stay not too long in common-placing the point, my aim in this and the other that follow being especially application; whatever other end the Lord designs, in giving his people over into their enemy's hands, this he fails not to bring to pass, assuredly to do his people good in the later end. Use. And is this so? are persecutions and sufferings incident to the best of men? is this the common case of the Saints? was this the case of joseph? and hath not this been the case of the good people of this Kingdom? hath not this been the hard lot of the present Parliament? yea, doth face more answer face then their condition and his do in this matter resemble one another? Give me leave to produce an instance in a few things, to make out the parallel: nor will it at all mar your thanksgiving this day, nay, it will help and heighten it rather, that I mention some of that trouble and misery, from which in good measure you are already delivered. First therefore we read in some of the Chapters foregoing, that joseph was hated, maligned, so also Cham 37. 4. speaks the text, the archers shot at him, and hated him. And hath not this been the condition of the godly of this Kingdom? hath not this been the hard lot of the present Parliament? yea, tell me what thing in the world hath been so maligned as you have been? The malice of former times seems to be but children's play, in comparison of that is now adays: they were but children in malice, to use the Apostles phrase, in comparison 1 Cor. 14. 20. of the fullgrown malignants of our times. The Roman historian making mention of an encounter between Brutus the Consul, and Aruns Tarqvinius Florus lib. 1. cap. 10. the ravisher of Lucretia, upon the fall of both of them in the encounter, has this fancy, says he, Mutuo vulnere periere, quasi adulterum Brutus usque ad inferos sequeretur: They both died together, as if Brutus had meant to pursue the ravisher even to hell itself. This is but his fancy. But our days and Climate hath brought forth men of such incomparable malice, as (if they are not belied) have professed a willingness to go to hell indeed, so that they might carry but some leading men of Parliament along with them. And truly if Malignants are archers, as my text says they are, for my part I know none to be compared with the English archer. But further, joseph was scorned, derided; they called him Dreamer, says the story, and they could not speak Chap. 37. 4. & 19 peaceably to him. And are not both you and we herein become like joseph? Oh the spiteful scorns, contemptuous names, of Round-head, Puritan, Anabaptist, Rebel, etc. that have been daily cast upon us! Oh the scandalous, malicious Declarations, invectives, Libels composed of the elixir and spirits of malice, that have been set forth against us! Oh the desperate surmizes insinuated, the horrid criminations the enemy hath forged, in all whereof they have precisely Calum●iare fortiter aliquid adhae●●bit. observed their master's rule, calumniating with all their might, hoping that somewhat at lest ways would stick upon us. Again, Joseph was sold, sold into slavery, and this together with the former done by his brethren. And Gen 37. 27. have not we of this Kingdom been bought and sold? hath it not been attempted, yea effected in great measure, to bring us (as joseph) into Egyptian slavery? I beseech you what were your High Commission or Star-chamber else, but those hard taskmasters that Pharaoh had set over us? and what all the taxations, monopolies, levies, illegal imprisonments we groaned under, save only the apparent badges and demonstrations of our slavery? yea and all this done by our brethren, our own flesh and blood, even the men of our own nation. I appeal to you, beloved, were they not English Counselors that sold us into Egyptian bondage? were they not English Prelates that conspired to sell their brethren of the Ministry into Romish slavery? Gen. 39 11, 11. Again, joseph was sold into the hands of a bad mistress, he happened to meet with a very bad mistress. And do I need to speak out and say, how like in this we have been to joseph? Gen. 3●. 37. 18. Further, josephs' wanton mistress, when she could not have her will of him, she practices to destroy him; adultery and bloodshed well cohering: And since ours could not obtain her will upon us, oh the tragedies, oh the blood that she hath shed in the three Kingdoms! Once more, joseph was forgotten in his sufferings, Gen. ●0. ult. and Pharaohs butler, who had received kindness from him when in like condition, yet being himself at liberty, remembers not the affliction of joseph. And hath it not so fared with us also? and have not some of our beyond-sea neighbours, your Low Countries I mean, have they not, I say, forgotten our affliction? and instead of helping us forth of it (which had been but paying the debt they owed us) have they not rather by continual supplying the enemy, helped forward our affliction? So that if because joseph was reproached, hated, sold, etc. 'tis said, the archers sorely grieved him, shot at him, hated him; how truly may it be spoken of ourselves also? we having seen our own and josephs' condition in all the severals forementioned, a clear, an exact parallel: which yet we ought not to have been discouraged at, neither merely from hence to have grown jealous of our own, or the goodness of the cause we have engaged in, it being abundantly cleared both from josephs' case, as also from several others, That 'tis incident to the best of men, to be infested with dangerous and malicious enemies. Observe. 2 Although the godly are infested and assaulted by enemies, yet are they not wholly overcome by them. This was josephs' case: The archers (says the text) shot at him, etc. but 'tis added, His bow abode in strength, and the arms of his hands were made strong: All his brethren's malice could go no farther than to sell him; and being sold, and sold into the hands of a wicked mistress, he was neither overcome by her solicitations to destroy his soul, nor for refusal of her, could she so far prevail as to take away his life. 'Twas david's hard lot (as was before shown) to be infested with cruelest enemies; Saul and his Courtiers shot many a poisoned arrow at him: yea, so oft was he shot at, and the arrows fell so thick about him, as that he gives himself for lost, concludes he shall be hit at last, makes account he should one day perish by the hand of Saul. But that it was his weakness and mistake, the event abundantly clears: for if you consult the title of Psal. 18. you find it expressly this, A Psalm of David, the servant of the Lord, who spoke unto the Lord the words of this song, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul. Observe it, David that fears that one day he shall perish by the hand of Saul, one day gives thanks for an absolute deliverance, as from all other enemies, so also from the hand of his enemy Saul. The Church's condition hath been alike also, as herself expresses, Psal. 129. 1, 2. Many a time have they afflicted me from my youth, may Israel now say, Many a time have they afflicted me from my youth: what follows? but they have not prevailed against me. And no marvel; for although it well consists with God's ends, that sometimes his people be humbled and brought very low, yet doth it not at all, that the enemy should be lifted up over high: which yet they would be, if at any time they could obtain an absolute conquest upon his people: To this purpose speaks the Lord, Deut. 32. 26, 27. I thought (says the Lord) to have scattered my people into corners, and caused their remembrance to have ceased from men: did I not fear the rage of their enemies, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this. As if he had said, It very well sorts with my purpose to bring my people very low, if so be the sinking of that balance over-low, would not overmuch lift up the balance of their enemies. Again, although it very well agrees with the Lords intent and meaning, that his people be persecuted, and suffer from their enemies, that their enemies thereby might be ripened for destruction, yet is it not at all his mind, that together with their own, the enemy should bring destruction upon his people also; which yet 'tis apparent they do, when they wholly over-overcome them. And further, although it be the mind of God that his people should suffer by evil men, to the intent that by those sufferings of theirs they might be both proved and purged; yet is it not his pleasure, that either the furnace should be made so hot, or they continue so long in it, till he lose his metal, which would certainly come to pass, did the enemy wholly prevail: For if the rod of the wicked should Psal. 125. 3. rest upon the lot of the righteous, would they not at last put forth their hand and touch iniquity? From all which it is a clear case, That although the Saints may be assaulted, infested by enemies, yet are they not wholly overcome by them. Use. And hath not this been the case of the godly of this Kingdom? hath not this been the case of the present Parliament? Honourable, beloved, it cannot be denied, but that the archers have sorely grieved you, shot at you, hated you; nevertheless hath not your bow abode in strength, and the arms of your hands have been made strong, and to this day they have not obtained a full conquest over you? Indeed crafty malicious men have tried their utmost, have vomited upon you their most deadly poison, and all to blast you, to make you infamous for ever: but have they prevailed? have they by all their canker and venom belched forth upon you, been able to deprive you of your name and honour? or rather shall not you be had in honour, when their memorial shall rot and perish, and be blotted out from under Heaven? I say not but you have sometime been reduced to exigents and lowness, you have been brought sometimes to the pits brink, if not thrown with joseph into the pit; but yet hath ever the pit shut its mouth upon you, and rendered you hopeless of recovering out of it? If (as the Apostle speaks) you have been troubled on 2 Cor. 4. 8, 9 every side, yet have you been distressed? if perplexed at any time, yet have you been in despair? if persecuted, have you been altogether forsaken? if cast down, yet have you been destroyed? When were your affairs so lost, so broken as now the enemies are? and when hath your bow so much slugged, or your arms grown so feeble? I mean, when was ever your condition so desperate, that when the enemy in any of their expresses or Declarations, hath shot Traitor and Rebel at you, you might not, notwithstanding any lowness of your condition, have shot back something else in answer, than your humble subjects? The archers I must needs say, have shot some near shoots, that of Brainford was a near one, and so was that of Bristol: our loss of Bristol went exceeding near us; but (blessed be the Lord) never did any hit the heart to this day: London, Westminster, whitherto the heads of the Tribes are gathered, and which are indeed the very heart of the Kingdom, these have been safe, as if the Lord had said of them, as sometime of jerusalem, The enemy shall not shoot an arrow into them. Isa. 37. 33. Their aim hath been indeed at us from the beginning, but they have either shot short, or wide, or over, at least ways something or other hath been the matter, and they have not hit the mark they aimed at to this day. How many days have they set themselves for their coming to London, boasting such a time they would certainly come and divide the spoil of London, and satisfy their rage and lust both together? but how may I say to them as our Saviour to Peter, says he, when thou wast young, thou girdest thyself, and went whither thou wouldst, but when thou art old, thou shalt stretch out thy hands, and another shall gird thee: So I to them, when they were jovial and prospered, how oft have they pointed themselves a day of coming hither, though in the winding up, we see them glad to come in by a day of your pointing? they themselves have often heretofore set themselves a day for their coming to London, now let them look to it, if they come not in by the day of your setting. So that in this also you perceive your condition alike to joseph's, which should exceedingly animate you in your work; your bow hath abode in strength, and the arms of your hands have been made strong, you neither being hitherto so far prevailed upon as to forego a good conscience, nor yet to be ruined and destroyed for keeping of it; God having made good to you this truth also, that however the people of God may be assaulted, infested by enemies, yet are they not wholly overcome by them. Observe. 3 The godly being assaulted, are not only not overcome, but in conclusion prevail, and become the head of their enemies. Thus it was with Joseph, who although sometime the most abject maligned one of all Israel's family, yet at last becomes both the shepherd and stone of Israel: Thus it happened to our Saviour, who although a stone despised and rejected of the bvilders, yet in conclusion becomes the head of the corner. Psal. 118. 12. And this comes to pass, sometimes that the godly may be made amends unto for their sufferings: Sometimes the Lord recompenses the services of wicked men; thus had Nabuchadnezzar the conquest and spoil of Egypt for his service done against Tyre: and if Ezek. 29. 18, 19, 20. he reward wicked men's services, will he not much more recompense his people's sufferings? Sometimes to vex and torment their enemies, to whom what greater vexation, then to see the men that they so much detested, advanced above them? What greater torment to Haman, then that Mordecai should be the man whom the King would honour? Sometimes for the good of the enemies themselves, and this is plainly the case in hand: For had not Joseph been sold into Egypt, and there advanced, both they that sold him, yea and that whole family might have been lost and destroyed, through want and famine. And had not our Saviour suffered, that after-terward he might be exalted, how had neither any of those from whom he suffered, or any other been saved by him? Use. And is not this truth made good to you this day? and are not you so far from being overcome, that indeed you have prevailed, and are raised far above the lowness of your enemies? Surely you have prospered wonderfully of late days, you have prevailed to admiration; your bow hath not only been strong, as joseph's, but like the bow of Jonathan that turned not back, that returned not empty: it has prospered so 2 Sam. 1. 2●. of late, as if like that bow in the clouds, it did assure us we should no more have a deluge, a deluge of blood in England. How every whit as like are you become to Joseph in your prosperous condition, as you saw yourselves like him erewhile in your affliction and sufferings? and if in regard of the likeness of your sufferings I said, erewhile, the archers have sorely grieved you, shot at you, hated you: how truly for your alike prospering may I now say, Your bow hath abode in strength, and the arms of your hands have been strengthened, and you are this day become the shepherds and stone of England? Give me but leave a little to make out this parallel also. First therefore, we find that Joseph after depression Gen 41. 41. and sufferings for a while, is in conclusion made Ruler over all the land of Egypt: And is not your condition parallel, who whatever your former difficulties and troubles have been, and howsoever straitened and confined, yet are now become Rulers even over all the Kingdom? But further, it happened that upon joseph's advancement and prevailing, his brethren (those archers that shot at him and hated him) do now come crouching, Gen. 42. 6. yea prostrating themselves before him. And who sees not since your prevailings, those archers that have shot at you, and sorely grieved you, now that their bows are broken, and their arrows spent, I mean their estates consumed, and their credits cracked, submitting themselves, and daily coming in to compound and make their peace with you? and (as the Psalmist fully expresses the like case) the beasts of the reeds, by which the companies of archers are Psal 68 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feras arundinis, vide Ai●sw. meant, submitting themselves every one of them with pieces of silver. Only herein I could wish the parallel came more home; Joseph when his brethren presented themselves before him, spoke roughly unto them, told them they were spies: and till he perceived from them Gen. 41. 7, 8, ●. some sense of their faultiness and sin, he did not (says the story) uncase, and discover himself to be their brother Joseph. And ought not you to do so too? and is it sufficient that you accept from your malignant brethren a moiety of their estates, and they pay down their price of blood, without expecting from them any acknowledgement at all of their blood-guiltiness? and should not some of them at least wise be taken and challenged as spies, which if done, how think you, would it not prove truer of them then of joseph's brethren? Again, Joseph sometime dreamt that the Sun, and Gen. 37. 9 Moon and Stars did obeisance before him, and it came to pass accordingly: The Stars which were his brethren did so, in like manner did the Sun and Moon also: And have so many of your brethren come in, and submitted to you, and some of them stars of the first magnitude: and may it not be expected, the Sun and Moon (which are next unto them) will do so too? If they do not, for my part I think they may do worse, however, I am confident, it will be never the worse for you if they do not. Yet further, Was Joseph advanced to be the shepherd and feeder of Israel, and are not you at this day become the shepherds of England, the whole family of England, as far as under your command, depending upon you? yea and that little life, that yet remains in bleeding and famished Ireland, being by your care and means sustained and preserved also. Again, Did Joseph become the stone of Israel, and are not you become the stone of England? Indeed a stone of offence and stumbling to Popery, Prelacy, Tyranny, and against which both they and their abettors impinging, are stumbled and fallen, and I hope shall never rise again: but yet a precious foundation stone, for Religion and public liberty, and by means whereof, both of them are sustained and upheld at this day in England. Again, For the manner and way of joseph's advancement and getting up; Had joseph ever become Lord over Egypt, had he not first been sold a slave into Egypt? was not his selling into Egypt (intended indeed to his ruin,) that which was the very occasion and vantage ground to all the great honour and favour there bestowed upon him? And I appeal to yourselves, Honourable and beloved, had public liberties (which are the cause you own, and stand for) gained so much ground as at this day they have upon arbitrary power, if arbitrary power had not enterprised the subversion of all just liberties? and had not some Romish brokers, endeavoured to barter away our Religion to Rome and Popery, had it in any likelihood arrived to that height of reformation and purity 'tis come to at this day? We had been (as Issachar) content to have borne our burdens, if so be our taskmasters had not so long added to their weight, till at last they became utterly insupportable. And had yourselves (Noble Patriots) been so high as now you are, if it had not been endeavoured to lay you in the lowest dust? and tell me, are you not grown great, even by the success of those battles, which were on purpose by the enemy stricken with you, to bring you to nothing? So that though I say not of you, perijstis, nisi perijstis, ye had been undone, if ye had not been undone; yet may I say confidently, Ye had not been made, as now you are, if first of all it had not been attempted to undo you. Once more, joseph was not only lifted up to his own advancement and honour, but thereby even those that hated him fared the better also: And is not your case alike? For though at present your Malignants acknowledge no beholdingness to you; yet if hereafter they shall begin to look toward Religion, or shall have need to seek for succour from the Laws and rights of the people of England, must they not be beholding preservation of them (under God) to the present Parliament? So that to sum up all. If therefore because of josephs' advancement, his brethren's submission, and his sustaining both them and that whole family, 'tis said of him. His bow abode in strength, and the arms of his hands were made strong, and he is therefore called, the shepherd and stone of Israel; how truly may the like be spoken of yourselves? your case in all the particulars above mentioned (as is apparent) coming up fully unto josephs'; God having made good to you this truth also, The godly being assaulted, are not only not overcome, but in conclusion prevail, and become the preservers and head of those that hate them. Observe. 4 That the godly are not overcome, but in conclusion prevail, they owe it to the overruling power and hand of God. So much is here acknowledged by the Patriarch in the behalf of his joseph, says he, his bow abode in strength, and the arms of his hands were made strong: but how comes it to pass? he adds, by the hands of the mighty one of jacob. If josephs' hands are made strong, it is by the strong hands of the God of jacob. So much likewise is acknowledged by the Psalmist Psa. 118 22, 23. in the behalf of himself, as a shadow and type of Christ; says he, The stone which the bvilders refused, is now become the head of the corner: This is the Lords doing. If Christ become a stone of rejection, this is man's doing; but if he become a corner stone, this (says the Psalmist) is the Lords doing. And to say the truth, That josephs' brethren should pack him away into Egypt, (as they thought,) for his destruction, but indeed for his advancement, and that josephs' advancement should become the means of their preservation: In like manner, that Christ's abasement from his brethren, should make way for his exaltation, and his exaltation, a means of both their and our salvation (I mean Jews and Gentiles salvation) whose doing can this be but the Lords doing? and when men bring any thing to pass, by endeavouring to prevent it, and accomplish it, by making what opposition they can against it (which apparently was done in the case in hand) what else can this be but the will and work of God? Use. And must not the like be acknowledged concerning your prevailing and successes also? and is not all to be ascribed unto a powerful and gracious dispose and hand of God? If you have counselled well, is it not because God was in the assembly of the judges, and directed Psal. ●8. ●4. you? If your Armies have fought well, is it not because God hath taught their hands to war, and their fingers to fight, yea, himself fought for them? If by storm and scalado they have taken in the strongest pieces of the enemy, is it not by their God they have Psal. 18. 19 leapt over the wall? And in this last mercy, which this day is set apart to bless God for; the taking in of that strong and important City of Chester, although they that had the conduct of work, have no ways been wanting either in diligence or faithfulness, yet must not both they, and we say in the Psalmists language, Who Psal. 60. 9, 10. hath led us into the strong City? hast not thou, O God? I think but how it hath been with us, when God at any time hath withdrawn his helping hand from us: When God hath not presided in our counsels, what weaknesses, what distractions have accompanied them? how slow hath been their motion, and perhaps in conclusion altogether to no purpose? And for action too, who knows not that no sooner God has turned his back upon us, but we have turned our backs upon the enemy? and when our mighty ones have not found with them the Lords hand, neither have any of our mighty ones been able to find their own Psal. 7● 5. hands. And had the Lord now of late withdrawn his hand, what had been the consequence? what else, but your bows broken, your arrows consumed, your Towns given up, your Armies defeated, your Cause (I mean Religion and Liberties) triumphed upon, and yourselves (though in a much lower posture) crouching and submitting to the enemy, as the enemy at this day submits to you. But that you have prevailed, your arm been made strong, and now are advanced to be the corner stone of the Kingdom: that liberties are enlarged and greatned, by endeavours to straiten and destroy them; that Religion is advanced to greater purity, by ways made use of wholly to corrupt it, and that a Parliament is become the main support of both, a Parliament I say, a thing the master bvilders slighted, refused, and without which they told us they could sufficiently consult the welfare both of Religion and Liberty, that a Parliament is now become the head of the corner, this certainly is the Lords doing, and ought only to be ascribed to the mighty hand of God. And now the main of my task is over, which was to draw a parallel 'twixt you and joseph, and to show Gods dealing alike to both: Let me for a close of all, beseech you in a few things to parallel joseph in his dealing with God, and I have done. You have seen the carriage of God alike to both; oh that the carriage of both might be alike to God. 1. joseph was very careful of giving all honour unto God; and therefore when Pharaoh tells him, he had heard he could interpret dreams, and do strange matters, joseph would not own it; no, says he, it is Gen. 4●. 16. not in me, God shall give Pharaoh an answer of peace. In like manner do you, and now you have heard this day of all the great things done for you, dare not you to assume to yourselves any whit of the glory; mention not the least syllable of your own goodness, wisdom, prowess, speak not of your sword, and your bow, but let this only voice be heard among you, God hath given England an answer of peace. Gen. 39 9 2. joseph was very fearful of sinning against God, and therefore though tempted by his mistress, and every thing conspiring to heighten the temptation, yet voids all with this, How shall I do this great wickedness, and sin against God? So you, whether singly considered, or as a Parliament, oh be you wary how you sin against God, and when temptation of any kind presents itself to you, use josephs' guard, and say, Now shall we do this thing, and sin against God? yea expose yourselves to any hazards, rather than adventure to sin against God, and (as joseph, if need be) prefer the cruelest imprisonment, and bonds of iron, to the most pleasing captivity and bonds of sin. 3. Joseph was very solicitous of the agreement of his Gen. 45. 24. brethren, and therefore upon their return out of Egypt to their father, see (says he) that you fall not out by the way: Oh do you in like manner: Oh lay your charge upon brethren, to agree; suffer them not so fare as in you lies, to fall out one with another: And whether we have peace abroad or no, if it be possible lets have peace as home; and whether we can agree with our adversaries yea or no, if it be possible lets agree among ourselves, let's not fall out by the way. Would God you could light upon any expedient to satisfy all; For my part I know none: I perceive if no indulgence be afforded, 'twill please some, but withal 'twill come very harsh and unpleasing unto others. Again, If you do indulge, here's a very great difficulty; For who can ponere terminum? where will you be able to affix a boundary? and on the other hand, to leave it boundless, not to say to an indulgence, hither shalt thou go and no farther; but, to leave every man to do that which is good in his own eyes, it was indeed the case of Israel while they had no King, Judg. 17. 6. I hope it shall never be the condition of England while they have a Parliament. However, endeavour an agreement, and that, if it be possible, before you make peace with enemies; for if they come, and find us not one, I dread to think what manner use will be made of it: Endeavour it therefore: and then that God, who in so many other things hath made you so like joseph, make you like him in his blessing also, even doubling and trebling josephs' double blessing upon the head of every one of you: And may it always be true of the present Parliament; Although the archers have sorely grieved you, shot at you, hated you, howbeit your bow abides in strength, and the arms of your hands are made strong, by the hands of the mighty God of jacob, by whom you still continue the shepherds and stone of England. FINIS.