and saving grace in thy soul It is not the having of the Gospel nor thy profession of Christianity thy profession being severed from faith and godlinesse that will shelter thee from the anger of God but rather make way for his wrath and cause his wrath to burst forth on thee more fiercely and increase his wrath and vengeance against thee And therefore deceive not thy self think not that any priviledge or good thing thou enjoyest not the holy Religion of God it self nor thy profession of it makes thee pleasing to God and acceptable with God thou wanting faith in Christ and saving grace in thine own heart Labour thou to get better assurance of Gods favour towards thee then the enjoyment and outward use of the holy Ordinances of God even true faith in Christ and saving grace in thy soul that is the thing that will yeeld thee good assurance that thou art beloved of God and accepted of him in his beloved Christ Jesus In the next place observe we that the Apostle doth here freely acknowledge the honour of the Jewes and the excellent priviledges the Lord had vouchsafed to them though they were at that time when the Apostle writ this Epistle and still are enemies to Christ and to his Gospel yea though they were mortal enemies to Paul himself and did wickedly oppose him and the doctrine of the Gospel taught by him as he saith 1 Thess 2.15 they both killed the Lord Jesus and their own Prophets and persecuted him and the other Apostles yet you see he conceales not their honour and their excellency but here freely acknowledgeth that to them did belong the adoption and the glory and the covenants and the giving of the Law and the service of God and the Promises The point for our further instruction hence offered is this That the known excellency and eminency of others ought to be acknowledged and respected whatsoever the persons be on whom it is bestowed Doctrine we are to acknowledge and to respect that known excellency and dignity and preferment God hath vouchsafed to others be it in place in gifts or in the good successe in the use of those gifts whatsoever the persons be that do enjoy it though they be wicked persons yea though they be our mortal enemies We see the Apostle did so in this place and thus also did David he acknowledged and respected the excellency and preferment which he knew the Lord had vouchsafed to Saul though Saul was a wicked man and his mortal enemy and one that sought the life of David yet David acknowledged him the Lords anointed and had respect to him as one advanced by the hand of God to the place of government 1 Sam. 24.6 he said to his men the Lord keep me from doing any thing to my Master the Lords anointed to lay mine hand upon him for he is the Lords anointed he doubleth his acknowledgment of it that he was the Lords anointed and so again 1 Sam. 26.11 The Lord keep me from laying mine hand upon the Lords anointed still David acknowledgeth wicked Saul his utter enemy the Lords anointed and thus did the Apostle acknowledge and respect the eminency and preferment of the heathen Emperours though they were enemies to the Gospel and cruel and bloudy persecutors both of the Apostle and of other Christians Yea Paul enjoyned the Christians so far to respect wicked and cruel Nero in regard of his eminency in place of government as to pray for him 1 Tim. 2.1 2. for Kings and for all that are in authority and so for the cruel Emperour Nero. As Jeremiah the Prophet enjoyned the people to pray for wicked Nebuchadnezzar by whom they were carried away into captivity Jer. 29.7 Philip. 1.18 we find that Paul acknowledged and that with rejoycing the good gifts of wicked Preachers and their sound preaching of Christ for the matter of their preaching though corruptly for the manner they preaching of envy or of vain glory what then saith the Apostle as if he had said that they preach of envy or strife what is that to me I acknowledge their good gifts and their preaching soundly for the matter and that Christ is preached all manner of wayes whether it be under a pretence or sincerely I therein joy yea and will joy a plain evidence and proof of the point in hand that we are to acknowledge and to respect the known excellency and dignity and preferment God hath vouchsafed to others be it in place in gifts or in good successe in the use of those gifts whatsoever the persons be on whom it is bestowed though they be rejected persons yea though they be our mortal enemies and there is good reason for it Reason Because indeed true excellency and dignity and preferment that any persons do enjoy in place in gifts or in good successe in the use of those gifts it comes from heaven as John saith Joh. 3.27 A man can receive nothing except it be given him from heaven and it is the stamp and image of God set on those persons and in it self it is good and excellent and cannot be stained or polluted by the vilenesse or sins of the persons on whom it is bestowed and therefore doubtlesse it is to be acknowledged and respected in whomsoever it is found though the persons that do enjoy it be wicked and though they be our mortal enemies Vse 1 Now then to drive this to some profitable use I might bend the force of this ground of truth in the first place against our adversaries the Papists who deny acknowledgment and respect to the eminency of some that are in the place of lawful authority over them And their Pope takes on him to dispence with it and to free some Subjects from their Allegiance to their lawful Princes and from all dutiful respect to their excellency and dignity because forsooth they are hereticks as they account of them but I passe by that The truth now delivered meets with a common corruption amongst many men it is a usual thing with many men through the strength of the corruption of their own hearts to dislike yea sometimes lightly to esteem of that excellency and that eminency and preferment that others do enjoy in place in gifts or in good successe in the use of those gifts because the persons that do enjoy them are such as they distaste and like not for some by-respects To instance doth not the wife many times lightly esteem of her husband because haply he is a simple man or he is a poor and mean person in the world it may be the poorest man in the place where he liveth doth not a servant usually cast off all due respect to his Master because he is a man of mean place and of base condition yea is it not a common thing with many to deny acknowledgment and due respect to the Minister of Jesus Christ because it may be they spie some infirmity in him or because of the meannesse of his person he
neither the Word of God which is as a piercing fire and as a sword to divide between the joynts and the marrow Jer. 23.29 cannot humble them Nor the exhortations of the Word of God which are as soft rain and dewe Esay 55.10 11. cannot mollifie them nor afflictions can better them surely then the Lord hath a purpose to destroy and root them out and they are near unto utter destruction when the Lord withdraweth the grace of repentance and of amendment that they are not humbled by the denunciation of the Word of God nor mollified by the exhortations nor bettered by afflictions nor by any means the Lord vouchsafeth unto them surely the Lord maketh it apparant that their destruction is present and at hand and this is to be considered by every one of us It is a point that we have stood upon formerly for the matter and substance of it that those whom God doth harden it is a sign of their reprobation and therefore I passe by it onely upon occasion of this truth some Objections are to be answered Object As happily some may say why the Lord doth not will the death of a sinner he doth so make it manifest by his Prophet Ezechiel in the 18. chapter and the 23. verse Have I any desire that the wicked should die no He rather willeth that they should live if he return from his wickednesse And so in the last verse Have I any delight in the death of the wicked saith the Lord God no cause him to return and live I have no delight nor desire in his death And again the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is given in Scripture to God it sounds forth nothing but Essence and being yea and everlasting being He is called Jehovah because he hath his being of himself and the Nature of God is Essence and being and he giveth Essence and being to all things Now death and destruction make things cease to be that already are death in man utterly overthrowes destroyes and ruinates life how can it then be that God doth purpose to destroy and extirpate any man seeing death and destruction come not from God Answ To answer this first we must know that the Prophet Ezechiel in the place alledged speaketh of penitent sinners mark what is precedent and in the sequel verses and you shall easily see it and then death and destruction God willeth it not neither shall they die eternally And again we must distinguish between the absolute will of God and Gods recompencing will simply God doth not will death for death came by sinne as Rom. 5.12 But God doth will death as a Just judgement for sinne As a Judge simply willeth not the death of an offender as he is a a man but as he hath committed the fault and the offence so God in his just Judgement doth will the death of a sinner as a recompence for their sinne Again it is true that the Name of the Lord doth send forth nothing but essence and being and an absolute subsistence The Lord is life and being of himself and from him every thing hath life and being yet notwithstanding the Lord can withdraw and withhold life and being at his own good will and pleasure Psalm 104.28 29. saith David If thou take away their breath they perish and die life is in thy hand and man returneth to dust again but to passe from that Again For this purpose have I stirred thee up that my name might be declared throughout all the earth That is that the praise and the glory of my Justice appearing in the ruine and Destruction of so mighty a King rebelling against me might be propagated and spread abroad throughout all the Corners of the world and every where spoken of getting my self a name in thy destruction the point hence is this That God will have glory in the confusion of wicked hard hearted Doctrine and impenitent sinners they that live in their blindnesse of mind hard heartednesse and impenitency the Lord will have glory and glorifie himself by them such as go and walk on stifly stubbornly and rebelliously in their sins God will have glory in their everlasting confusion and utter destruction Psal 50.17 Consider this you that hate to be reformed so he describeth them for saith he in the 22. verse he will tear you in pieces he giveth it them as a Caveat and forewarning Consider this you that forget God for he will tear you all to pieces Again in Rom. 2.5 Thou saith the Apostle after thy hardnesse and heart that cannot repent heapeth unto thy self wrath against the day of wrath and the indignation of the just Judgment of God As if the Apostle had said Thou hard-hearted wretch that goest on and continueth in thy sins thou dost but heap up wrath against the day of wrath when the Lord will revenge himself upon thee and execute his wrath and vengeance to the full thou whose heart is as it is said in Jer. 5. as hard as a stone and as Adament the Lord will get himself glory by thee and in Prov. 16.4 The Lord hath made all things for his own glory sake yea even the wicked for the day of evil as if he had said howsoever hard-hearted and impenitent sinners do contemptuously rebel and refuse to yeeld glory to the Lord yet even those wicked reprobates are made for the glory of God as well as others and they are appointed to the day of vengeance the Lord will have his glory in their Destruction they will not glorifie God in their lives he will have glory in their confusion and destruction and good reason there is for it Because the good which God aymeth at in the doing of all his actions Reason intentions and purposes is the advancement of his own glory and the Lord doth delight in that as in his chiefest glory yea the Lord can bring good out of evil glory out of shame he can bring glory in the confusion of the wicked and assuredly the Lord will not lose his glory by them he will not lose his chiefest happinesse but he will be glorified one way or other Oh then consider it you that dare go on in your sins and do continue Vse 1 and daily increase in your grosse evils and fearful sins that live in most unnatural and wicked evils as in pride and in swearing their mouthes are full of oathes and of unclean and debauched evil speeches and in their drunkennesse and Sabbath-breaking and usury and the like though they do not say with Pharaoh VVho is the Lord yet they kick against the holy Word of God and they set light by the threatenings of it when they are denounced against their particular evils they make put a pish and a tush of it and so they live in open contempt of the great honour and glory of God and this is the lives of many amongst our selves they hate to be reformed though they hear their sins beaten against and they told of them
hath the Lord done this to bring us to this Land to fall upon the sword Is it not better for us to return into Egypt and to make a Captain over us the Lord hath mistook himself to bring us hither to fall by our enemies he hath took a wrong aym and so they thought themselves wiser then God And we shall find that Joshua calleth this rebellion in the ninth verse O my brethren saith he how long will ye rebel against the Lord And this sin of theirs made them hateful and odious to God so that we see that it is a thing odious monstrous and abominable for men to find fault with God touching his will in making and disposing of them and this is also proved by two Reasons Reason 1 Because this is a great dishonour to God it tendeth exceedingly to the dishonour of God thus to be found fault withal touching his will in framing of them this way or that way it is an impeachment to the wisdome or power of God or both as if the Lord were not wise enough to dispose of men or had not power enough to dispose of them As we know it tends to the disparagement of a Workman and his disgrace when men find fault with a piece of wood that the Artificer hath wrought for thereby men do argue the Workman to want wit or skill or to want ability and much more doth it tend to the disgrace of the Lord to quarrel with him Reason 2 Again it must needs be most odious for men to quarrel and find fault with God because God being most just his will is the highest and most perfect rule of all righteousnesse and the Lord performeth the act of his will most holily and most purely as Moses saith Deut. 32.4 Perfect is the work of the mighty God all his wayes and Judgments they are just and righteous God is righteous with him there is no unrighteousnesse and therefore it must needs be a great impudency for men to quarrel with the Lord. Vse 1 This being a truth confirmed by Scripture and averred by reason This first lets us see the danger they run into whatsoever they be that mislike the works and the will of God in disposing of them this way or that way they run upon the rock of Gods anger and vengeance and such persons do make themselves odious monstrous and abominable to God But you will say Is there any one so wicked to find fault with God in making of them this way or that way so wicked so shamelesse so impudent Yes there be many in the world what else do they but even find fault with God touching his will in making and framing of them to this or that fashion in that they take upon them to mend Gods work and to make themselves better then ever God did make them taking upon them to mend the work of God as they do that colour their hair and paint their faces and disguise themselves in antick disguised and new fangled attire they will make themselves peacock like in their top and top gallants that bring their hips up to their shoulders surely such persons they are monsters amongst men and such as are to be wondered at and as they are now so proud that they know not themselves they may justly fear that when the Lord cometh to Judgment the Lord will not know nor acknowledg them without speedy repentance but will say unto them Away hence who gave you this coloured hair this complexion on your painted cheeks this antick disguised body did I no you would mend my work and therefore away I 'le none of you begone into utter destruction depart from me ye workers of iniquity I know you not Matth. 7.22 Again in like sort is it not a common thing beloved with some to dislike the works of God upon themselves and to find fault with Gods disposing of them and a casting of them into this or that estate and condition of life as they being poor lame weak feeble and deformed in their bodies do not they sometimes utter these words Oh it were better for me that I had been made a rich Merchant a Noble man a strong man or a fair man and not as I am what is this but to flye in Gods face and to pick a quarrel with him that hath formed them this is for man a silly creature a worm lesse then a worm to turn against God and as a worm being trod upon doth turn again so doth man bring upon himself a curse and a woe pronounced in Esay 45.9 he that doth quarrel with his Creator doth even dash himself upon the rock of Gods heavy wrath and upon his furious vengeance and so runneth into a dangerous estate Again this being so learn we our duty to hold our selves contented in Vse 2 all estates and conditions of life it pleaseth the Lord to place us in learn we to submit our selves to the good will and pleasure of the Lord the Creator though it be a thing that goeth contrary to reason yet learn we to say with holy David 2 Sam. 15.26 Behold here am I thy poor creature the work of thy hands thou art my Maker and Creator And to help us herein consider first of all that the chiefest thing that the Devil aymeth at when we lye under distresse is to make us flye in Gods face and to quarrel with God and to find fault with him Job 1.11 saith Satan unto God Do but touch him and he will flye in thy face Again secondly consider we that the will of God is the rule of all his actions and his goodnesse is the rule of his will and his will is ever holy and just and good and we being in the number of his children he is most merciful in disposing of our estate and our present estate though it be harsh and hard it is the best estate to us whether it be poverty or prosperity because God our Father seeth it so to be and he is most holy wise just and good and we are to give him the glory of his goodnesse justice wisdom and mercy in what estate soever we be Oh learn we then to rest contented in all estates and conditions of life and to submit our selves to the good will of God the Creator in disposing of us remembring we are his creatures he the Creator we are the formed he the former he is our Maker and it is our duty to be contented VERSE 21. Hath not the Potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour IN this Verse our Apostle goeth on in his personal Answer to the Caviller and Carnal Reasoner and having in the verse foregoing brought a general comparison to prove the grossenesse and absurdity of the Reasoners argument now here in this 21. verse the Apostle subjoyneth a particular instance adding weight and force to his former similitude as if he had said Doubtlesse it is a most
tyed to one place more then to another as if one place were more holier then another Indeed in the time of the Old Testament as you may see in Deut. 16. there was a place whither the Tribes of Israel should resort three times in a yeare and come to worship God publickly in that place and that was the Cittie of Jerusalem Matthew 4.5 Called Sancta Vrbs the Holy Cittie and the whole Land must goe to worstip there But now in the time of the New Testament all places are alike Holy and men may offer up a pure Offering to the Name of God in any place so saith the Apostle in 1 Timothy 2.8 I will that men lift up pure hands unto God in every place even pray in every place And this was foretold by the Prophet in Zephaniah 2.11 That in every place men should worship the Lord of Hosts yea in all the Iles of the Heathen and all the Nations of the world not to be tied to Hierusalem So then upon this ground appeareth the folly and absurditie of Popish Pilgrimages and in particular their going a Pilgrimage to the Holy Land of Jude aand Cittie of Hierusalem why Holinesse is not inherent in the ground or in the walls of Hierusalem no Hierusalem was a Holy Cittie in regard of the pure and true worship of God but now that failing and taken away and given to other people that is no more holy then other places of the world therefore it is absurd for them to go to the Holy Cittie in Pilgrimage but to leave them There be many amongst our selves that are justly to be blamed who either out of their grosse ignorance or blind and Popish superstition ascribed Holinesse more to one place then to another and tie the presence of God more to one certaine place then to another as in the Church the places of publicke Assemblies Oh they think those places are farre holier then other places and thereupon if they have occasion to goe through Pauls or other Churches when there is no publick service yet they drop down upon their knees to a piller and there poure out their prayers this is grosse and blind superstition for distinction of place is now gone a man may as well poure out his prayers with Divine thoughts and pure hands as well in the market and in the field as in the Church I confesse the places of publick meeting the Churches are more convenient for comlinesse and Orders sake for publick worship but they poure out their private prayers in a publick place out of the time of publicke worship Holynesse is not in the place but in the company and the worship there performed but the place is not holy in the time nor out of the time of exercise no more then any other place Again we see further the Lord here setteth out the calling of the Gentiles to the estate of grace by the excellent dignitie and worthinesse of it What are they being called why in all places and in all Nations the Children of the Living God an excellent dignitie so then the point from hence is this Doctrine That it is a matter of great honour and of excellent dignitie for men to be called to the estate of Gods Children such as are indeed wrought upon and brought out of the estate of Nature into the estate of Grace and made the Children of God they are wonderfully dignified to this purpose speaketh the Evangelist John 1.12 As many as received him meaning Christ to them he gave power or rather priviledge and prerogative to be the sonnes of God not power signifying power and strength of free will to be made Gods Children as the Rhemists note upon that place but the priviledge honour and prerogative that they have being the Children of God there is no service to the service of the King of Heaven it was as much as the Prodigal desired Luke 15.19 Father I am not worthie to be called thy sonne make me one of thy hired servants Yea God hath no need of the service of men he hath thousands yea ten thousand thousands of holy and glorious Angels to wait and attend upon him and to be at his beck Daniel 7.10 But for men to be made not onely the servants of God but to be made his Children by Adoption and Grace it is an advancement exceeding great and wonderful Moses was a faithful servant in the House of God yet nothing comparable unto Christ who ruled in the House of God as his sonne Hebrewes 3.5 6. What was Abrahams eldest servant Eleazar to his youngest sonne nothing And what was Joab the servant of David though a man of great place and authoritie in comparison of Solomon the sonne of David No Solomon reckoneth of it as a special honour Proverbs 1.1 Solomon the sonne of David so that it is a greater honour to be the Sonne of God and it must needs bee so Because men who are made the Children of God what are they of themselves Reason 1 Base and miserable wretches and sinneful yea children of wrath children of the Devil and God who maketh them his Children what is he Surely he is a most Holy Glorious and highest Majestie and according to the Dignitie of the Person of the Father so is the honour of the Childe the Childe of a Prince or Noble man is more respected then the Childe of a baser man and that worthily and hence David being moved by his fellow servants to become the sonne in Law of Saul 1 Samuel 18.23 saith Seemeth it a small thing unto you for me to be sonne in law to a King Did holy David a man worthily deserving at the hands of Saul think it a great matter to enter into aliance with Saul and shall not we think it a wonderful honor for us that are base and vile men to be made the sons and daughters to the great God of Heaven and Earth Men being made the Children of God they are the heirs of God every Reason 2 Childe of God is an heire so saith the Apostle in Romans 8.17 If we Children we are also Heires yea they are made joynt-heires and co-heires with the Sonne of God and they shall one day share with him in Life and Glory Therefore it followeth undeniably that it is a great honour and dignitie to be a Childe of God yea a greater honour and dignitie then if they were advanced to be the heires of the greatest Monarch in the world We see then upon this ground the vain and blinde conceit of the world Vse 1 and worldlings touching the happie and blessed estate of Gods Children for they are so farre from thinking it is an advancement that they account it the basest thing in the world to be the Children of God yea they account them to be most vile and contemptible persons in the world they judge of them by their outward appearance they see not that grace that lieth hid either under that excellent grace of humilitie or else
here in this world are ordered by Gods decree and by his appointment some to be superiours and some to be inferiours even the several conditions of men in this world they are ordered by the decree of God and by his will and appointment some are Kings some are Princes some are Magistrates some Ministers and others in place of inferiority some rich some poor some publique persons some private persons it cometh not by hab nab by hap or chance but by the will and appointment of God and every mans several estate and condition in this world is allotted unto him according to the good will and pleasure of God one shall be a servant and the other a lord And to this purpose speaketh Hannah in the 1 Sam. 2.7 8. saith she The Lord maketh poor and maketh rich he bringeth low and he exalteth he lifteth up the poor out of the mire and raiseth the needy from the dunghill and hence it is Paul saith he was an Apostle by the will of God in Col. 1.1 6. Paul an Apostle of Iesus Christ by the will of God and Gods eternal counsel And in Gal. 1.15 he saith God did separate him from the womb and set him apart to the office of Apostleship yea from everlasting and thus the Lord Jesus was called from the womb and set apart to be the Mediatour of the new Covenant Esay 49.1 Joh. 6.27 conferred together God the Father set him apart from everlasting to the office of Mediatourship and sealed him and Jer. 1.5 the Lord saith he sanctified Jeremiah from the very womb of his mother and ordained him in his decree before he came out of his Mothers belly to be a Prophet unto the Nations and in Gen. 45.5 it is said of Joseph that God sent him unto Egypt before to be the preserver of his Father and brethren you sold me saith he indeed but it was the Act of God that sent me to relieve you Dan. 5.21 saith Daniel the most high God of heaven and earth he appointeth over the Kingdomes of men whomsoever he pleaseth he setteth up and pulleth down the Scripture is plentiful to prove that the different estates of men are ordered and changed by God himself Reason Because Gods will and appointment and providence hath a hand in all things that come to passe in this world even the coming to passe of sinne it self is ordered and guided by the Lord to a good end yea the wonderful providence of God doth clearly shine and manifestly appeareth in that inequality that is amongst men that some are in high place some in low some are Magistrates some Governours some Kings some beggers herein appeareth the wonderful providence of God for God he is able and doth out of the several and sundry degrees of men gather a sweet harmonious agreement for the maintaining of civil society and fellowship between man and man with which it could not stand that howsoever they be all of one nature flesh and blood Kings with slaves yet it is the wisdom of God thus to dispose them into a sweet harmony and agreement without which it would fail First of all this may serve unto us as a prop unto our faith even to Vse 1 strengthen our faith in the providence and goodnesse of God touching Gods protection and assistance of us in our lawful callings and particular calling and conditions of life this may tell us and teach us that the Lord having called us and set us into any honest state and calling and condition of life we going on in it with a good conscience we may be assured that the Lord will protect and defend us and help and assist us so far as he seeth good for the doing of the duties of it the Lord severed us from the womb and set us apart to this particular estate of life he hath given us gifts fitting for it and willing minds to practise it will not he then strengthen us in our calling assuredly to the end he will so far as may be for his glory and our good it is an excellent speech of David Psal 22.9 10 11. thou diddest draw me out of the womb thou gavest me hope at the mothers brest I was cast upon thee from my mothers belly therefore now do not fail me when troubles are at hand thus may we pray unto God and say Lord thou hast sent me and severed me to this place and calling I am a Magistrate a Minister of this trade or that calling now Lord draw near unto me and strengthen me and defend me in this my calling this we may pray with much confidence and assurance Upon this ground we must learn contentment with the state and condition Vse 2 of life in which we are whatsoever it be for beggers must not be choosers and we are all no better yea also we must learn patience and contentment that we do practise the duties of our callings in which we are though we find many blocks and stones and rubs in the way go on in thy duty comfortably it may be thou art in a mean estate and condition in the world an underling it may be thou art a servant and under a very hard Master as Jacob was under the churlish Laban who saith he was pinched with the frost by night and burned with the Sun by day and broke his sleep and Laban changed his wages ten times it is Gods good will and pleasure thou shouldest serve such a Master Oh learn to lay aside all muttering and murmuring as to say why should not I be made a Master as well as a servant but remember it is Gods appointment of thee to that service Again art thou poor in regard of the outward good things of this life thou hast scarce from hand to mouth to feed thy body and belly withal know it is the will of God thou shouldst have but little and thou art to be contented with it and be as thankful for this as thou wouldest for a richer and ever rest contented take heed of whining and repining Oh I shall come to beggery I shall come to the almes of the Parish but learn thy duty to be contented with the estate and portion that cometh by the appointment of God and withal consider two things First the estate and condition of life in which thou art being appointed unto thee by the Lord it is doubtlesse the best estate and best condition for thee be it poor or rich thou being a child of God for God willing thy eternal and everlasting good he doth will that that is fitting for thee in this transitory passage in the world Again consider the good things of this life being no sure signes of Gods favour now then if thou be discontented with that part or portion of the good thing thou enjoyest in the use of lawful means and art ever whining and repining and sayest I shall come to misery and beggery I shall come to the almes of the Parish or such like it is