THE Patriarch Jacob perceiving his end now very neer approaching, sends, and calls for his children about him, intend­ing before he dies to share a fathers blessing and counsell among them: his father before he died had both bless'd and counsel'd him; and he now dying, is desirous to do the like also for his children.

Wherein is held forth a paterne most worthy the imitation of all carefull parents, who, though they cannot on their death-beds (as Jacob) prophesie 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 sleighted whatever counsell hath been given before.

In this chapter is recorded the whole carriage of the businesse, how the Patriarch bespeaks his chil­dren, and what portions he leaves to each of them: The whole chapter being nothing else, but (as Luther stiles 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 lookt 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 Josephs blessing, being greater then that of his other brethren, might therefore expose him anew to their envy, before he proceeds to blesse him, he therefore first prefaces something of Josephs goodnesse, as also of his bre­threns former unkindnesse, 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 Ioseph in little, or, an abstract [Page 3] of the life and (if I may say so) adventures of Ioseph. And thus lookt upon, they offer to your view these particulars.

1. Joseph encountred, assaulted, in these words, The archers have sorely grieved him, shot at him and hated him.

2. Ioseph unconquer'd, not prevailed upon by any assault or encounter of his enemies, in these words, But his bowe abode in strength, and the armes of his hands were made strong.

3. Ioseph 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 passe, in these words, By the hands of the mighty God of Iacob.

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 Iosephs 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 faultinesse there­in, of which they could not easily be over sensible.

Iosephs brethren, I say, are the archers that Iacob aimes at, as also all those others that did practise a­gainst the life or wellfare of Ioseph.

Nor is it strange in Scripture, for persecutours 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 persecutour is described, Psal. 11. 2. For loe (saies [Page 4] he) the wicked bend their bowes, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. In like manner you finde him de­scrib'd, Psal. 64. 3. To which purpose also, if need were, might be added severall 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, subtill, wilie enemies, accurate markes-men, such as know how to kill dead with their malice: thereby intimating, The worse the per­secutour 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, &c.

It follows, But his bowe 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 singulare. Riv. armes of his hands were made strong. The Patriarch continues the allegory, and his meaning herein seems in short this: That neither could any endeavour turne Ioseph aside from God, nor yet any practices of his enemies, bring upon him that destruction which they desired. His bowe abode in strength, &c.

And this in the next place is ascribed to God, in [...] [...] manibus [...]o­tentis Iacob. 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 Iacob: So that whereas Ioseph was preserved from sinning, as also, from sinking; from sinning, being assaulted by most powerfull 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 [...] Iud. Pastor la­pi [...] Israel. Shepherd, the stone of Israel. That is, from which dis­pose of providence it's also come to passe, 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 Iosephum appellat Syra. cides, [...], feeder of his father Israel and his family, which other­wise by reason of the sore famine then abroad in those countries, might have all perished: As also the stone of Israel too, which although such sometimes as the builders 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 summe of all is this much. Whereas Joseph was malign'd, and sold away into slavery by his bre­thren, neverthelesse God was with him and preserv'd him, and in conclusion for a recompence, 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 Ioseph; which yet with little alteration will serve to represent the condi­tion of others also.

They shew forth the life and story of our blessed Saviour: and so I may call them a little gospel; They cleerly holding forth the chief occurrents of Iosephs life, in all whereof Ioseph 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 [Page 6] Church: and so are an Epitome of Ecclesiasticall hi­story.

And to come somewhat neerer, 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 severall passages of the affairs wherein your selves have been concern'd (Honourable and beloved) your selves, I say, who stand for the good people of the Kingdom, and are their representees; and so I may call them, a compleat, although a short Iournall of the present Parliament.

They shew you Ioseph low and in the wane: and hath not this sometimes been your condition? They shew you Ioseph supported: and have you even at the lowest wanted your supports? They shew you Ioseph in the end prevailing, and advanced far above the pitch of those that hated him: and are you lesse at this day? And the same wise and gracious hand that wrought for Ioseph, 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 bowe hath abode in strength, and the armes of your hands have been made strong, by the hands of the mighty God of Iacob, from whence also you are become the shepherds and stone of England?

Having thus cleered my way by opening the [Page 7] words, your selves perceiving by this time they will not come altogether unsutable either to time or per­sons; it remains I observe something from them: from the first particular whereof, viz. Ioseph encoun­tered, set upon, in these words, The archers sorely grieved him, shot at him, hated him, you may please to take this;

Observ. 1 It is incident to the best of men, to be infested with crafty malicious enemies.

Observ. 2 Secondly, from Iosephs unconquerednesse, notwith­standing any assault or encounter of his enemies, in these words, But his howe abode in strength, and the armes of his hands were made strong;

Although the godly are assaulted by enemies, yet are they not wholly overcome by them.

Observ. 3 Thirdly, from Iosephs 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.

Observ. 4 And then lastly, from the means whereby Ioseph is preserved and advanced, in these words; By the hands of the mighty one of Iacob.

That the Saints are not overcome, yea, that prevailing they become the head of their enemies, they owe it to the gra­cious hand, and wise dispose of God. The archers sorely grieved him, shot at him, hated him, but his bowe, &c.

I begin with the first of these; It is incident to the best of men, to be insested 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 [Page 8] or other hath not been endangered by malicious ene­mies? What Lambe of Jesus Christ, whom never Wolfe grind at? what Tuitle of his, which never any ravenous bird attempted upon? You see it Iosephs case, the archers shot at, and galled him exceedingly; nor is he alone, I am sure 'twas Davids case also, whom ever and anon thorowout his book of Psalms, you finde either complaining of multitudes of cruell 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 Ioseph, whom Psal. 22. 12. you finde 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 pusht 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 Ioseph, nor would know them neither: In after-times what hard things did they suffer from Se­nacharib, Nebuchadnezzar, Antiochus, and such like barbarous and savage enemies? In the formost times of the Gospel, they were harrased out by Rome hea­then: in these later daies, 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 passe in part from that immovable fewd, and irrecon­cilable [Page 9] distance that is between them: there is an en­mity put between the seeds, from whence it comes to passe, 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, chearfully, unweariedly pursue the fleeing hare, then these, al­though uninstructed by any, as also unprovok'd, do readily follow the chase of the people of God.

Sometimes it comes to passe 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 passe by the wise and all-disposing hand of God: And he hath severall 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 chaffe from the wheat, the furnace the drosse from the good metall, so do the sufferings of the godly, purge away what is drossie 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 Arke neerer Heaven, so do these flouds of ungodlinesse and ungodly men, raise the Saints higher above the world, and so neerer also unto Heaven. In short, that I stay not too long in common-placing the point, my aime in this and the other that follow being especially application; whatever other end the Lord designes, in giving his people over into their e­nemies hands, this he fails not to bring to passe, assured­ly to do his people good in the later end.

Vse. 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 Ioseph? 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 marre your thanksgiving this day, nay, it will helpe 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 Ioseph was hated, maligned, so also Cha. 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 childrens play, [Page 11] in comparison of that is now adayes: they were but children in malice, to use the Apostles phrase, in com­parison 1 Cor. 14. 20. of the full-grown malignants of our times.

The Roman historian making mention of an en­counter between Brutus the Consul, and Aruns Tar­quinius Florus lib. 1. cap. 10. the ravisher of Lucretia, upon the fall of both of them in the encounter, has this fancie, saies he, Mu­tuo vulnere periere, quasi adulterum Brutus us (que) ad inferos sequeretur: They both died together, as if Brutus had meant to pursue the ravisher even to hell it self. This is but his fancie. But our daies and Climate hath brought forth men of such incomparable malice, as (if they are not belied) have profess'd a willingnesse 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 sayes they are, for my part I know none to be compared with the English archer.

But further, Ioseph was scorned, derided; they called him Dreamer, sayes the story, and they could not speak Chap. 37. 4. & 19. peaceably to him. And are not both you and we herein become like Ioseph? Oh the spitefull scornes, con­temptuous names, of Round-head, Puritan, Anabap­tist, Rebell, &c. that have been daily cast upon us! Oh the scandalous, malicious Declarations, invectives, Libels composed of the elixar 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 masters rule, calumniating with all their might, hoping that somewhat at lest wayes 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 Kingdome been bought and sold? hath it not been attempted, yea effected in great mea­sure, to bring us (as Ioseph) into Egyptian slavery? I beseech you what were your High Commission or Star­chamber else, but those hard task-masters that Pha­raoh had set over us? and what all the taxations, mo­nopolies, levies, illegall 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 bloud, even the men of our own nation. I appeal to you, beloved, were they not English Counsellours 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, Ioseph was sold into the hands of a bad mi­stris, he hapned to meet with a very bad mistris. And do I need to speak out and say, how like in this we have been to Ioseph? Gen. 3 [...]. 37. 18.

Further, Iosephs wanton mistris, when she could not have her will of him, she practises to destroy him; adultery and bloud-shed well cohering: And since ours could not obtaine her will upon us, oh the tragedies, oh the bloud that she hath shed in the three Kingdoms!

Once more, Ioseph was forgotten in his sufferings, Gen. [...]0. ult. and Pharaohs butler, who had received kindnesse from him when in like condition, yet being himself at liber­ty, remembers not the affliction of Ioseph. And hath it not so fared with us also? and have not some of our beyond-sea neighbours, your Low Countries I mean, [Page 13] 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 continuall supplying the enemy, holpen forward our affliction?

So that if because Ioseph was reproached, hated, sold, &c. 'tis said, the archers sorely grieved him, shot at him, hated him; how truly may it be spoken of our selves also? we having seen our own and Iosephs condition in all the severals forementioned, a cleer, an exact parallel: which yet we ought not to have been discouraged at, neither meerly from hence to have grown jealous of our own, or the goodnesse of the cause we have engaged in, it being abundantly cleered both from Iosephs case, as also from severall others, That 'tis incident to the best of men, to be infested with dangerous and malicious enemies.

Observ. 2 Although the godly are infested and assaulted by ene­mies, yet are they not wholly overcome by them.

This was Iosephs case: The archers (saies the text) shot at him, &c. but 'tis added, His bowe abode in strength, and the armes of his hands were made strong: All his brethrens malice could go no farther then to sell him; and being sold, and sold into the hands of a wicked mistris, he was neither overcome by her sol­licitations to destroy his soul, nor for refusall of her, could she so far prevail as to take away his life. 'Twas Davids hard lot (as was before shown) to be infested with cruellest 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, [Page 14] makes account he should one day perish by the hand of Saul. But that it was his weaknesse and mistake, the event abundantly cleers: for if you consult the title of Psal. 18. you finde it expresly this, A Psalme of David, the servant of the Lord, who spake 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 Churches condition hath been alike also, as her self 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 marvell; for although it well con­sists with Gods 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 (saies 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 over-much 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 minde, 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 minde of God that his people should suffer by evil men, to the intent that by those sufferings of theirs they might be both prov'd and purg'd; 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 me­tall, which would certainly come to passe, 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 cleer case, That although the Saints may be as­saulted, infested by enemies, yet are they not wholly overcome by them.

Vse. 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; neverthelesse hath not your bowe abode in strength, and the armes 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 [Page 16] belcht forth upon you, been able to deprive you of your name and honour? or rather shall not you be had in honour, when their memoriall shall rot and pe­rish, and be blotted out from under Heaven? I say not but you have sometime been reduced to exigents and lownesse, you have been brought sometimes to the pits brink, if not thrown with Ioseph into the pit; but yet hath ever the pit shut its mouth upon you, and rendred you hopeles 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 bowe so much slugg'd, or your armes 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 Traitour and Rebell at you, you might not, notwithstanding any lownesse of your condition, have shot back some­thing else in answer, then your humble subjects?

The archers I must needs say, have shot some neer shoots, that of Brainford was a neer one, and so was that of Bristow: our losse of Bristow went exceeding neer 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 Ierusalem, The enemy shall not shoot an arrow into them. Isa. 37. 33. Their aim hath been indeed at us from the beginning, [Page 17] but they have either shot short, or wide, or over, at least waies something or other hath been the matter, and they have not hit the marke they aimed at to this day. How many dayes have they set themselves for their coming to London, boasting such a time they would certainly come and divide the spoil of London, and satisfie their rage and lust both together? but how may I say to them as our Saviour to Peter, saies he, when thou wast young, thou girdest thy self, and went whither thou wouldest, but when thou art old, thou shalt stretch out thy hands, and another shall gird thee: So I to them, when they were joviall 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 Josephs, which should exceedingly animate you in your worke; your bowe hath abode in strength, and the armes 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.

Observ. 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 [Page 18] the most abject maligned one of all Israels 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 builders, yet in conclusion becomes the head of the corner. Psal. 118. 12.

And this comes to passe, sometimes that the godly may be made amends unto for their sufferings: Some­times the Lord recompenses the services of wicked men; thus had Nebuchadnezzar the conquest and spoil of Egypt for his service done against Tyre: and if Ezek. 29. 18, 19, 20. he reward wicked mens services, will he not much more recompense his peoples 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 after­terward he might be exalted, how had neither any of those from whom he suffered, or any other been saved by him?

Vse. 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 lownesse of your enemies? Surely you have pro­spered wonderfully of late dayes, you have prevail'd to admiration; your bowe hath not only been strong, [Page 19] as Josephs, but like the bowe of Jonathan that turned not back, that returned not empty: it has prospered so 2 Sam. 1. 2 [...]. of late, as if like that bowe in the clouds, it did assure us we should no more have a deluge, a deluge of bloud in England. How every whit as like are you become to Joseph in your prosperous condition, as you saw your selves like him erewhile in your affliction and sufferings? and if in regard of the likenesse 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 bowe hath abode in strength, and the armes of your hands have been strengthned, 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 finde 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 straitned and confined, yet are now become Rulers even over all the Kingdom?

But further, it happened that upon Josephs 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 bowes are broken, and their arrows spent, I mean their estates consumed, and their credits crackt, sub­mitting themselves, and daily comming in to com­pound and make their peace with you? and (as the [Page 20] 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, spake roughly unto them, told them they were spies: and till he perceived from them Gen. 41. 7, 8, [...]. some sense of their faultinesse and sin, he did not (saies 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 bloud, without expe­cting from them any acknowledgement at all of their bloud-guiltinesse? and should not some of them at least wise be taken and challenged as spies, which if done, how thinke you, would it not prove truer of them then of Josephs brethren?

Again, Joseph sometime dreamed that the Sunne, and Gen. 37. 9. Moon and Starres did obeysance before him, and it came to passe accordingly: The Starres which were his bre­thren did so, in like manner did the Sunne and Moon also: And have so many of your brethren come in, and submitted to you, and some of them starres of the first magnitude: and may it not be expected, the Sunne 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 [Page 21] England, as far as under your command, depending upon you? yea and that little life, that yet remains in bleeding and famisht 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 publike liberty, and by means whereof, both of them are sustained and upheld at this day in England.

Again, For the manner and way of Josephs advance­ment and getting up; Had Ioseph 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 your selves, Honourable and beloved, had publike 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 enterpriz'd 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 a­rived 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 your selves (Noble Patriots) been so high as now you [Page 22] 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 successe of those battels, 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, Ioseph 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 beholdingnesse 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 sor preservation of them (under God) to the present Parliament?

So that to summe up all. If therefore because of Io­sephs advancement, his brethrens submission, and his sustaining both them and that whole family, 'tis said of him. His bowe abode in strength, and the armes 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 your selves? your case in all the particulars above mentioned (as is apparent) comming up fully unto Iosephs; 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.

Observ. 4 That the godly are not overcome, but in conclusion [Page 23] prevail, they ow it to the over-ruling power and hand of God.

So much is here acknowledged by the Patriarch in the behalfe of his Ioseph, sayes he, his bowe abode in strength, and the armes of his hands were made strong: but how comes it to passe? he adds, by the hands of the mighty one of Iacob. If Iosephs hands are made strong, it is by the strong hands of the God of Iacob.

So much likewise is acknowledged by the Psalm­ist Psa. 118 22, 23. in the behalf of himself, as a shadow and type of Christ; sayes he, The stone which the builders refused, is now become the head of the corner: This is the Lords do­ing. If Christ become a stone of rejection, this is mans doing; but if he become a corner stone, this (sayes the Psalmist) is the Lords doing.

And to say the truth, That Iosephs brethren should pack him away into Egypt, (as they thought,) for his destruction, but indeed for his advancement, and that Iosephs advancement should become the means of their preservation: In like manner, that Christs 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 passe, 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?

Vse. And must not the like be acknowledged concern­ing your prevailing and successes also? and is not all to be ascribed unto a powerfull and gracious dispose [Page 24] and hand of God? If you have counselled well, is it not because God was in the assembly of the Iudges, 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. leaped over the wall? And in this last mercy, which this day is set apart to blesse God for; the taking in of that strong and important City of Chester, although they that had the conduct of worke, have no waies been want­ing either in diligence or faithfullnesse, 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 thinke 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 finde 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 bowes broken, your arrows consumed, your Towns given up, your Armies defeated, your Cause (I mean Religion and Liberties) triumphed upon, and your selves (though in a much lower posture) crouching and [Page 25] submitting to the enemy, as the enemy at this day sub­mits to you.

But that you have prevailed, your arme been made strong, and now are advanc'd to be the corner stone of the Kingdom: that liberties are enlarg'd and great­ned, by endeavours to straiten and destroy them; that Religion is advanc'd to greater purity, by wayes 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 builders sleighted, refused, and without which they tould 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 taske is over, which was to draw a parallel 'twixt you and Ioseph, and to shew Gods dealing alike to both: Let me for a close of all, beseech you in a few things to parallel Ioseph 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. Ioseph was very carefull of giving all honour un­to God; and therefore when Pharaoh tells him, he had heard he could interpret dreams, and do strange matters, Ioseph would not own it; no, sayes 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 your selves any whit of the glory; men­tion not the least syllable of your own goodnes, wise­dom, prowesse, speak not of your sword, and your [Page 26] bowe, but let this only voice be heard among you, God hath given England an answer of peace. Gen. 39 9.

2. Ioseph was very fearfull of sining against God, and therefore though tempted by his mistris, and every thing conspiring to heighten the temptation, yet voids all with this, How shall I do this great wickednesse, 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 kinde presents it self to you, use Iosephs guard, and say, Now shall we do this thing, and sin against God? yea expose your selves to any hazards, rather then adventure to sin against God, and (as Ioseph, if need be) prefer the cruellest imprisonment, and bonds of iron, to the most pleasing captivity and bonds of sin.

3. Joseph was very sollicitous of the agreement of his Gen. 45. 24. brethren, and therefore upon their return out of Egypt to their father, see (sayes 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 farre 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 our selves, lets not fall out by the way.

Would God you could light upon any expedient to satisfie all; For my part I know none: I perceive if no indulgence be afforded, 'twill please some, but withall 'twill come very harsh and unpleasing unto others. Again, If you do indulge, heres a very great difficulty; For who can ponere terminum? where [Page 27] will you be able to affix a boundarie? and on the other hand, to leave it boundlesse, 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 finde us not one, I dread to thinke 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 Ioseph, make you like him in his blessing also, even doubling and trebling Iosephs double blessing upon the head of e­very one of you: And may it alwaies be true of the present Parliament; Although the archers have sorely grieved you, shot at you, hated you, howbeit your bowe abides in strength, and the armes of your hands are made strong, by the hands of the mighty God of Iacob, by whom you still continue the shepherds and stone of England.