neither is there any liberty without this Citie nor inheritance but in this family to which necessity there commeth this dignitie as it were recompence that this Citie is the fellowship of Saints and this fellowship of Saints the very houshold of God And what greater prerogatiue seeing that hereby he who dwelleth aboue the heauens vouchsafeth to haue an habitation vpon his footstoole the earth and by such a consociation with his people to vnite the true members of this earthly house to that Ierusalem which is aboue and free the mother of vs all And albeit there be in this Citie many times enemies as well as friends and strangers as Citizens also vessels of honour and dishonour children of promise and children of wrath yet of this Citie there are none nor of this house but they that are sealed with the bloud of the Lambe and with the word of his testimony to newnesse of life and to be holy and without blame before him in loue Ephes 1.4 who because they are the true members and liuely parts of this spirituall habitation of God therefore and for their sakes it is called the Citie of the Saints and houshold of faith and by Dauid the Prophet the congregation of the iust Psal 111.1 the benefit whereof howsoeuer they that little know doe lesse regard yet they that haue any feeling of the Spirit must needes confesse and say with the same Prophet that they are blessed that may dwell in this house and that for the time one day in those Courts is more worth then a thousand yeares elsewhere Psal 84.4.10 yea here they will wish rather to be doore-keepers that is meanest in office and least in place then to be great or highest in the tabernacles of wickednesse ver 10. the reason is here the Lord God is sunne and shield vnto them their sunne in the mists of aduersitie and their shield of defence in trouble ver 11. here they may behold the beautie of the Lord is to see his goodnesse in the face of Christ and to be satisfied with his pleasures is to receiue of his fulnesse that grace or measure of grace that causeth true ioy and bringeth entire and sound comfort with it to the perplexed spirit of man both which imply a change of our vile estate and as it were a new birth in it by the which not onely the blinde eyes of our vnderstandings are opened and the old man cast off with his workes but our hard hearts are softned to the will of God and the new man raised vp in vs to righteousnesse and true holinesse in the obedience of faith according to the Gospell They that thus behold the beautie of the Lord are no longer in darknesse for in his light shall we see light and as it fared with the children of Israel who had light in their quarters when the rest of Egypt was couered with palpable darknesse so howsoeuer the Prince of darkenesse doth cast a mist of errour and spread a cloud of ignorance vpon the children of vnbeliefe yet the Sunne of righteousnesse in this Citie of his spirituall Israel and in the proper horizon of the children of faith shall make continuall day-light so scattering all clouds mists and ouer-castings that no night shall be therein neither any going downe of the Sunne Esay 60.20 which Sunne because he shineth in our mindes and giueth his word to this Citie as his beames in our hearts therefore would he haue vs to frame our selues to this cleare light of the Gospel which is preached to vs and to walke as in the day furnished with the armour of the light in the true knowledge of the same Gospell with faith and sound obedience and warring against the darknesse of our ignorance and the Prince thereof so as we may be called no longer darknesse but light in the Lord Eph. 5.8 And therefore the Church in the Reuelation is said to be cloathed with the Sunne and to haue the Moone vnder her feet Apoc. 10.1 so the inhabitants in the Church must be cloathed with Christ and his workes and tread downe the world and his vanities as contemptible things They that doe so that is put on Christ doe fully by that faith they haue in him enioy all the liberties and whole freedome of this Citie as that there shall be no condemnation to them Rom. 8.1 that all things euen their very sinnes and the diuell their tempter to sinne shall worke to the best for them that they haue the right of sonnes and by such right a lawfull interest to Christ and his merits that the hand-writing or obligation of Lawes that was against them is done away and an acquittance sealed to them in his bloud and death who tooke vp their bond and as a booke vtterly cancelled fastned it to his Crosse neuer to be of force any more that they behold a most seuere Iudge in the face of a Sauiour and by him may challenge their generall pardon in his death that they haue free accesse to God the Father by Iesus Christ and may be sure to receiue whatsoeuer they aske in his name that besides large immunities from all kinde of bondage to sinne they are endowed plentifully and richly with the graces of the spirit to righteousnesse that by the Word and Sacraments rightly administred they get and retaine that peace of conscience that no man euer well conceiued but he that first receiued it and in a word that they haue for assurance of saluation in the God of their saluation these are and are sure to be the franchises of Citizens and sons that are in Christ and are followers of Christ And who rightly considering this in heart may not cry out with the Apostle O altitudo O the deepenesse of the riches both of the mercy and loue of God to mankinde Rom. 11.33 that when we were nothing he should make vs and when we were worse then nothing hee should doe so much so exceeding much for vs that when we lay polluted in our bloud hee should wash vs with his owne precious bloud and when we were sold vnder sin redeeme vs with a price from the condemnation of sinne that he should giue himselfe for so vile creatures and vndertake so shamefull a death for so shamelesse offenders or as Cyprian notes he should be that which we are that we might be that which he is It is a strange thing that the Poets faine of Amphion that with the sweetnesse of his Musicke he drew trees and stones together to the building of Thebes the morall is that by his wisdome and sweet elocution which was as musicke to their cares he drew a rude people that dwelt in woods to ciuilitie and manners and to liue in societie that liued sauagely before That which the Poets haue fained of Amphion and Thebes is most true in Christ and his Church for with his word as with the musicke of heauen he called the Gentiles and of them as of stones raised vp children to
they opened the schoole besides that most of them who spake as though they hated vice did liue as though they hated vertue it was the iudgement of those whose iudgement was most receiued that the nature of good and of that which we call honest was not so much in deed as in opinion and custome Yet could they not deny that to be true which Tully in one of his bookes de natura Deor. Of the nature of Heathen gods speaketh of that many did summâ improbitate vti non sine summâratione that is commit notorious crimes but not without great helpe of reason Neither could they but erre in other matters who erred so much in that which was chiefe to wit the end of mans life as that there were scarce two found of one opinion But wee vpon whom it hath pleased God in the riches of his mercy to shed the beames of his louing and bright countenance and to lighten the darkenesse of our reason with the day-starre of his grace haue learned out of the schoole of Christ that the naturall man whose members are weapons of vnrighteousnesse and foolish heart is full of darkenesse Rom. 1.21 doeth not perceiue the things of the spirit of God 1 Cor. 2.14 And seeking wee haue found that his life is vanitie his vnderstanding blindnesse his iudgement opinion his reason foolishnesse and his being in the World but a kind of being in a Wildernesse wherein hee is estranged from the Citie of the liuing God For euer since hee was not onely cast out of the garden of God but kept out by the Cherubim Gene. 3.24 hee hath beene a stranger to Heauen hauing had no other accesse or entrance thereunto then it hath pleased him that cast him out to giue him by effectuall vocation Now what it is in this sense to bee a stranger or banished man to be denied the priuiledges and libertie of our naturall soile and to goe exile into flat Atheisme and opposition to the true God it may bee somewhat discerned by the bitter and heauy dayes that goe ouer their heads who are but put out of their earthly countrey by Tyrants and but for some short time The naturall affection that euery man feeles toward his owne countrey and proper home may sufficiently teach vs what it is to bee strangers from our countrey of Heauen and not for a short time or life but for euer In other banishments wee may finde some remedy one place to vs may be as good as another and we are all Socrates his countrey men that is as he was wont to say Citizens of the World and therefore banished but out of one part of our countrey into another but hee that is thrust out of this Citie is thrust out of all and though he dwell in the fairest Cities of the World yet doeth he but liue the life of one that wanders in a Wildernesse and hath no Citie to dwell in Againe whereas in other banishments we are denied but a temporall freedome and suffer onely the losse of goods and liuings in this our banishment from heauen we are put from an euerlasting freedome and loose not vncertaine but true riches nor some temporall but an eternall inheritance nor liuing onely but life also and not this short life but the life that endureth euer the life of saluation and the blessed life of the Saints in glory And where in other cases our banishment may bee vniust and our exile for righteousnesse and so wee the banished may haue for the supply of our naturall soile the pleasant paradise of our good conscience to walke in in this case to be cast out of Heauen is worthy to be cast out and in the punishment of it selfe what good conscience can releeue vs when it is iust and deserued And now as the state of them who are strangers from the citie of the blessed is miserable enough seeing they are denied the libertie that is so much worth so is their misery doubled by this that they haue made themselues worthy of it being depriued of the glory of God because they haue sinned Rom. 3.23 partly by not vnderstanding which was the darkenesse of their minde partly but principally by not seeking after God which was the frowardnesse of their will and because they would haue it so Rom. 3.11 For they gaue themselues ouer to worke all vncleanenesse euen with greedinesse Ephes 4.19 But what this is we shall better vnderstand if we examine those titles with the which the Apostle in this Chapter doth describe stile those Christians that were Gentiles where hee calleth them first Gentiles in the flesh Ephes 2.11 which name though it were a common name to the Nations of the Earth yet was it now and was holden a name of as great reproach to them of Gods citie as the name of Barbarian to a Grecian and the name of Turke to a Christian. The reason was the Gentiles were great Idolaters and the things which they sacrificed they did sacrifice to Deuils and not to God 1 Cor. 10.20 Also for that world of wickednesse which they were giuen vnto it was such as might not bee named that is which they could not speake of for shame 1 Cor. 5.1 And when our Sauiour Christ would put them to the worst that would not heare the Church the worst name he gaue them as the worst that could be giuen them was the name of a Heathen Mat. 18.17 So the Apostle in this Epistle exhorting these Ephesians to watch ouer their liues and themselues with some care and diligence forbids them to walke as other Gentiles that is as the worst sort of men Ephes 4.17 No lesse opprobrious was the name that the Apostle gaue them in the second place Ephes 2.11 by calling them the vncircumcision it being the marke by which they were distinguished and knowne from Gods peculiar people And therefore it is said that no stranger that is vncircumcised in heart or vncircumcised in flesh shall enter into the Sanctuary of God accounting all to be strangers from God and Gods peculiar inheritance that are such Ezech. 44.9 For this cause doeth Dauid call Golijah the vncircumcised Philistim 1 Sam. 17.26 and Saul desired his Armour-bearer to kill him least hee should fall into the hands of the vncircumcised Philistims 1 Sam. 31.4 and Steuen drawing a Metaphore from hence Act. 7.51 calleth the desperate Iewes men of vncircumcised hearts and eares Thirdly he calles them when they were Heathen men without Christ Ephes 2.12 that is without the hope and grace of the blessed Seed in Christ and not so onely but alienes from the common Wealth of Israel that is from the externall profession and outward fellowship of the Church and thereby strangers from the Couenant of Promise because they knew not his iudgements Psalm 147.20 And hereof ensueth that which is reckened in the last place that they were not onely without hope because without the Law and Word in which were the Promises by which Hope
is perfited but without God in the World because without Christ by whom and by whom onely we know him Thus by their names we see their deedes as we see a face in a glasse Their wisedome was but the wisedome of the flesh and they did sinne in the best things that they best did For they had not faith and without it it is impossible to please God Hebr. 11.6 the Scripture saith so though the Church of Rome say otherwayes because they would establish if not the freedome of Mans will yet at the least the purenesse of their impure naturals thereby And therefore wee say with Saint Augustine that virtutes Gentium quâdam indole animi ita delectant vt eos in quibus fuerint vellemus praecipuè ab inferni cruciatibus liberari nisi aliter sensus humanus aliter Creatoris iustitia se haberet the vertues of the Gentiles for a certaine good intent they seeme to beare doe so delight vs that wee could wish them free from Hell torments but that there is one reason of mans thinking and another of the Diuine iustice For if the regenerate and beleeuers themselues while they are at home in the body are absent from the Lord 2 Corinth 5.6 how can they bee neere him that are not yet called and whose estate in respect of their sauage life is compared to a desert and the men in it to Dragons and Ostriches in the wildernesse Iob 30.29 And who are called in the Scripture not workers but seruants of vnrighteousnesse And not sicke but dead in sinnes and trespasses And not people of God but children of wrath And giuen vp not to the darkenesse but blindnesse of their vnderstandings To walke in all not wantonnesse onely but vncleanenesse not through infirmitie of nature but with greedinesse of will and affection Which being so and a greate deale worse then either the tongue of man can expresse or his heart conceiue my words nay my thoughts are swallowed vp with the due consideration of this first benefit being the new-birth of our Christianitie that wee are no more strangers and no more forrainers and yet what is this to that which now followeth that we should become Citizens with the Saints and of the household of God Though these two are coupled together with so necessary a chaine of coherence that he who leaues to be a stranger beginnes to be a Citizen and hee that is no more a forrainer is foorthwith one of the houshould of God yet as God when hee passed by and saw his Church in her infancy polluted in her owne blood thought it not enough to wash her with water and to annoint her with oyle spreading ouer her his skirts of loue to couer her filthines but cloathed her with Silkes and decked her with Iewels and other beautifull ornaments that shee might grow into a Kingdome Ezech. 16.8 9.12 13. So though it were much that God should take from vs the euils of our old estate yet he thought it not enough vnlesse hee gaue and adorned vs with the riches of our new calling and though it were an exceeding great benefit and more then wee could hope for to bee deliuered from being any longer strangers and forrainers yet hee that is rich in giuing would not here stay as if he had done enough vnlesse hee had also made vs Citizens with his owne houshold people and of his owne family and peculiar charge Where if the disproportion betweene God and man seeme so great as that it must needes seeme a hard matter for flesh and blood to conceiue how God should giue so vile a creature as man so worthy an estate as of being a Citizen with his Angels and houshold people let vs know that as Alexander told a priuate meane person to whom hee gaue a whole Citie that though it were beyond the proportion of his estate yet he should consider not what hee was to take but what became him to giue so this benefit which is great indeed is to be measured with the yard of the giuer and not by the basenesse of vs on whom it is bestowed and that here it was considered not what wee deserued to receiue but what stood with Gods good pleasure to giue without desert to vs that haue receiued so much the rather because he who is rich in mercy holds himselfe to be neither rich nor great except he make vs rich in receits and himselfe great by giuing to vs therefore he is said to make vs worthy of that estate to which he calleth vs. And yet further which maketh the benefit great in it selfe greater to vs we are not onely admitted into this Citie as free-Denisons but adopted into the family as Sonnes and of the houshold of God Neither are we sonnes onely by such adoption but heires yea fellow heires with Christ Besides in the manner of our adoption wee haue no small aduantage for whereas men doe rather finde them fit whom they adopt into their house then make them so to bee adopted in Christ is to bee made worthy in him of the inheritance to which we are called and with the gift of the sonne is ioyned the grace of new-birth So the Apostle Whom he foreknew them he predestinated to be made conformable to the image of his Sonne that he might be the first borne among many brethren Rom. 8.29 and therefore God did not onely make vs sonnes but make vs fit to be sonnes in an inheritance that fadeth not reserued in heauen for vs. Againe whereas adoption among men takes effect onely by succession and so as the adopted doth not succeede in the inheritance till he be dead that adopted him he that is adopted to this spirituall inheritance of Saints is presently possessed of it with him that gaue it To this may be added that notable saying of Saint Austin haereditas in quâ Christi cohaeredes sumus non minuitur multitudine filiorum nec sit angustior numerositale cohaeredum sed tanta est multis quanta paucis tanta singulis quanta omnibus that is the inheritour of Christ is neither diminished by the multitude of sonnes nor made narrower by the number of heires but it is as great to many as to few and as much to euery one as it is to all for since the Lord did enlarge the place of his tents and spread out the curtaines of his habitations the Churches in which he dwelleth with glory Esay 54.2 since he remoued the wall of partition and opened the doore of faith to the Gentiles there hath bin no respect either of Iew or Gentile bond or free male or female but of a new creature which as it cannot be without God the Father so neither can it stand without the Church the Mother more then he may haue Christ to be his head that is not a member of his body the Church And this carrieth such a necessity with it that as there was no safety without the Arke nor hope without the Couenant so
Abraham Mat 3.9 and he made them that were Gentiles no longer Gentiles that is strangers but sonnes and those that were vncircumcised in the flesh circumcised in the spirit and the old men of sin the new borne of God and those without Christ the very members of Christ and those heires of promise that had no hope and those that were aliens from Israel partakers with Israel of the couenant of life and strangers Citizens and farre of neere and without God in the world Gods children and no people a glorious people Yet because he is not a Iewe that is outwardly one and because many that are called few are chosen therefore we that are Citizens must liue as Citizens not the worlds Citizens but Citizens with the Saints Ierusalem is builded as a Citie that is compact together Psal 122.3 this was spoken of the earthly and may well be applied both to the spirituall Ierusalem the Church of Grace and the heauenly which is the Church in glory for we must not thinke that Gods delight was any way set vpon timher and stone or at any time vpon faire and well compacted buildings but this was rather to admonish the Citizens then to praise the Citie teaching them that if God be pleased with such an vniformitie and compactednesse in materiall buildings much more will he respect in them his owne building by grace spirituall order and compactednesse of minde And so if the Citizens at Ierusalem must be in order to God shall the Citizens in the Gospel breake order and liue in no conformity to him Are we then Citizens of God we must keepe Gods order and not what rule we list in his Citie we must honour his person and word reuerence his name and Sabbaths bow to him onely and to no creature with him keepe his ordinances and obserue his lawes The Magistrates that watch his gates must see that no prophanenesse be either practised or countenanced within them they must see that the good be encouraged and the euill taken away or reformed also that all within their authoritie as it were gates serue the Lord or be made to serue him The Ministers must faithfully execute their charge in the watch of this Citie they must not be blinde guides nor sleepie watchmen and they must eate the roule and goe and speake to the house of Israel Ezech. 3.1 they must warne the people of their danger with the trumpet at their mouth Ezech. 33.3 6. and feeding them with good and sound teaching lead them to the pure streames and riuer of life The people the Citizens must be ruled by the good word of God and by humaine ordinances and lawes agreeable to it not resisting gouernment and giuing honour to God by honouring those powers that are of him Thus if we be Citizens we must liue as they that dwell in Gods Citie and not in the worlds forest So if we be of the houshold of God we must liue as his houshold seruants and sonnes and not as seruants of sinne and sonnes of Belial and so shame our Masters house and discredit our Masters seruice or we must liue that is holily liue as his seruants and sonnes Now holinesse becommeth Gods house Psal 93.5 and they that are of his houshold must be holy Many get in that are not so but they shall be turned out as hee was that had not on his wedding garment Mat. 22.11.13 for God cannot endure that any vncleane person that any Moabite Cananite Ismalite or other sonne of Belial should be witnesse of his praise The gates of the Lord are gates of righteousnesse and the righteous shall enter into them Psal 118.19 His house is the house of his honour and they that be of his houshold must doe him seruice which dogges and swine cannot doe and therefore though such be sometimes in the house yet they are but strangers and none of the houshold which is true in all that prophane rabble of swearers drunkards filthy adulterers and other notorious offenders and in all hypocrites of whom the Apostle Saint Iohn speaketh thus they went out from vs but they were not of vs 1 Iohn 2.19 and generally in all contemners and despisers of God who though they liue in his house haue no inch of priuiledge neither any allowance therein Gods houshold is the houshold of faith and of faithfull men or it is the Church of Gods Saints and not a stable of beasts or cage of vncleane birds In a word Gods house it is the house of good people and of goodnesse and will ye steale murther and commit adultery and sweare falsely and burne your incense to strange Gods and come and stand before the Lord in the house whereupon his name is called though ye commit all these abominations Ier. 7.9 10. If ye be of the houshold of God ye must not conspire against him in his owne house as a houshold of rebels and increase of sinfull men and ye must be ruled by him and doe reuerence to him that hath the key of the house of Dauid Some liue in his house that both dishonour him and his house and many arme themselues with the name of the Church when yet saue for name the Church hath no greater enemies then they are therefore least in stead of the Arke of the Church we fall into a ship of Pirats and in stead of the Lords house vpon a den of theeues we must as followeth see that our Christian outward calling haue a good and sure foundation VERS 20. Built vpon the foundation of the Apostles and Prophets and Iesus Christ himselfe the chiefe corner-stone THat is grounded by the doctrine of the Prophets and Apostles vpon Christ The Rhemists in their annotations vpon the new Testament would wrest this which is here spoken of the foundation in Christ to the persons of the Prophets and Apostles his seruants But besides that it makes flatly against the supremacy of Peter to haue that giuen to all that they would appropriate to him it seemes to haue no shadow of that that they would haue it in substance to be for whether by the foundation of the Prophets and Apostles be meant as some vnderstand it that the vocation of the Gentiles had the same ground which the Prophets and Apostles had or which seemeth to be neerer to the Apostles minde that the doctrine of the Apostles and Prophets was the foundation of their calling in Christ in neither can it any way fauour their absurd opinion or if there had bin any respect of persons in this recitall of names the Apostle might as well haue mentioned the Patriarks to whom the promise was made and the worthy Kings by whom it was continued as the Apostles and Prophets by whom it was but spoken And here first he nameth them that were last to wit the Apostles not that they preached any other doctrine then was agreeable to that of the prophets which were before them but because they witnessed that to be done which before was
that which as man in the hotest fornace of his passion he complained of his to his father namely that he had forsaken him Ier. 12.1 20.14.15 16 17 18. Mat. 27.40 What man I say if hee should thus iudge should not condemne euen the generation of Gods children and the sonne himselfe who would thinke that Moses and Aaron two old men the one fourescore the other aboue Exod. 7.7 could going to Pharaoh with a little rod in their hand bring the children of Israel out of Egypt in despight of Pharaoh the King thereof Exod. 6.26 yet they refused not the seruice at Gods commandement being old men and furnished with simple meanes where if they had rested on no more then that which they saw or was present they would neuer haue beleeued they could haue forced a great King in his owne Kingdome to let his prisoners goe but they saw him and in him that was inuisible great saluation and greater power then either Pharaoh or all the Pharaohs of the earth could resist and therefore suspended all iudgement of flesh to the contrary Whose hart would not faile him if he should trust his eyes to see the successe of a battaile to hang vpon a youth fighting hand to hand with a great armed Gyant and man of war not with speare or shield but with a sling in his hand and fiue smooth stones 1 Sam. 17.33.40 Saul doubted how it could be but Dauid doubted not ver 33. Saul could beleeue no more then he saw Dauid beleeued God and had seene his power before ver 35.36 which hee also then saw in a sort waiting for the end and this end was it that his eyes were vpon by faith by which he receiued it before it came Gideons men that were left were but 300. but his enemies lay in the valley like Grashoppers Iudg. 7.6.12 and what must these three hundred haue in their hands nothing but Trumpets in one hand and emptie pitchers with lamps in another and what must they doe blow their Trumpets and breake their pitchers and what shall ensue when this is done The Lord will set variance in the hoste and setting euery mans sword vpon his neighbor cause them to slie ver 16 20 22. And now who measuring these things with the eye can thinke that so few should be able to driue so many with so weake pursuers But Gideon looked to the end and staied not in the meanes and so marked and beheld till the end came So Ioshua before him must breake downe the wals of Ierico but with what warlike engine with what rain of iron must he doe it with blowing seuen Trumpets of rams hornes seuen times with a shout and with no other power Iosh 6.13 15 16. God spake it Ioshua beleeued it and the wals of the Citie at the appointed time fell downe ver 20. To heape vp more examples would be too long and needelesse in so plaine a matter The consideration of this that hath bin spoken as it is a reproofe of all hasty and rash iudging of matters and persons before the time so it cannot but minister great consolation to the godly where there is little in the meanes and time to giue them hope for though presently they can see nothing that is for their helpe and though in troublesome difficulties all things seemingly make against them yet comfort and deliuerance will come from one place or another Hest 4.14 And so wee haue heard how we may faile in iudgement if wee iudge things or persons rashly or before the time Now as wee may erre in iudgement so we may be offended at the things that come if we wait not for the end that is offer not our obedience in waiting for it which would be considered of those who if the Lord suspend his answer and helping of them after some time that they haue praied for a hearing doe through an impatient spirit forsake all both attendance and hopes And here some who can bee violent at first and for some time are euen cut to the heart when they are put to a longer day but to be vehement a while and not importunate long for the good things that we aske according to the good minde of God in his word is besides the losse of our labour a deserued falling from the fruit of our requests which by the meanes of such faintings must needes faile vs. To remedie all this we must wait continually by the word for our enlargement in troubles when they tarry long But besides this sinne of impatience in matters that concerne our selues wee may sinne against God by fretting against others namely the wicked that are lift vp if wee fondly measure them by their present estate and not wisely by their end Dauid because hee once measured them with the wrong measure of that that was present confesseth that hee was foolish and ignorant this way Psal 73.22 And how many besides him otherwaies no ill men hath this false interpretation of happinesse in her short and quicke blaze such as she maketh in wicked men put into intollerable fits of choller against God How much haue they bin offended and how ill haue they taken it that the wicked should fare so well and the godly no better It appeareth by the first verse of this Psalme that in Dauids time many were ouercome of this temptation who in other things could stand sure and all because they forgat the wicked mans miserable end and the happy end of the righteous But this I touched sufficiently in the beginning because it is the maine scope of this whole Psalme and therefore I leaue it and all that hath bin spoken besides to God and to the worke of his grace who is able to build you further and to giue you an inheritance among all them that are sanctified Acts 20.32 The God of peace that brought againe from the dead our Lord Iesus the great shepheard of the sheepe through the bloud of the euerlasting couenant make you perfect in all good workes to doe his will working in you that which is pleasant in his sight through Iesus Christ to whom be praise for euer and euer Amen FINIS