too Et erunt Tibi They shall be for thee They shall be not one for thee and another for Aaron but Erunt Tibi They shall be both for thee They shall be both thine A third if they can finde they may lay claime to that But both these are for Moses We have then the delivery of them to Moses to make which is a kind of seizin or a Ceremony investing him with the right of them We have beside plaine words to lead their possession and those words operative Erunt Tibi That as none to make them so none to owne them being 〈◊〉 but Moses And what would we have more to shew us Cujus sunt Tubae whose the trumpetts be or whose is the right of calling Assemblies It is Moses's certainly and he by vertue of these stands seized of it To go yet further But was not all this to Moses for his time onely and as it begun in him That power to contiâ—â—e after Moses so to take end with him Was it not one of these same Privilegia Personalia quae non trahuntâ—r in exemplum A priviledge peculiar to him and so no precedent to be made of it Noâ—â—or if you looke but a little forward to the VIII Verse following there you shall see that this power which GOD heer conveyeth this Law of the silver trâ—mpets is a Law to last for ever even throughout all their generations not that gâ—neration onely And there is great reason it should be so that seeing the Vse should never cease the Power likewise should never determine Moses received it as chiefe Magistrate Being then not to determine but to continue it must descend to those that hold Mosâ—s's place I demand then what place did Moses hold Sure it is that Aaron was noâ— the High Priest annointed and fully invested in all the rights of it ever since the eighth Chapter of the last Booke Moses had in him now no other Right but that of the Chiefe Magistrate Therefore as in that Right and no other He received and held them So he was made Custos utriusque Tabulae So he is made Custos utriusque Tubae But who can tell us better then he himselfe in what right he held them He doth it in the third verse of Deuter. XXXIII reade it which way you will Erat in lishrune Rex or in rectissimo Rex or in rectitudine Rex or in recto Regis dum congregaret Principes populi Tribus Israël All come to this that though in strict proprietie of speech Moses were no King yet in this he was in rectitudine Rex or in recto Regis that is in this had as we say Ius Regale that he might and did assemble the Tribes and chiefe men of the Tribes at his pleasure Heerin he was Rex in rectitudine For this was rectitudo Regis A power Regall And so it was holden in Aegypt before Moses even in the law of Nature that without Pharao no man might lift up hand or foot in all the land of Aegypt suppose Gen. 41.44 to no publique or principall motion And so hath iâ— been holden in all Nations as a speciall Power belonging to Dominion Which maketh it seeme strange that those men which in no cause are so fervent as when they pleade that Church-men should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have Dominion do yet hold this Power which hath ever been reputed most proper to Dominion should belong to none but to them only Our Saviour CHRIST 's Vos autem non sic may I am sure be said to them heere in a truer sense Mat. 20.26 then as they commonly use to applie it The chiefe Magistrate to succeed in it To conclude then this point If Moses as in the right of Chiefe Magistrate held this Power it was from him to descend to the chiefe Magistrates after him over the people of GOD and they to succeed him as in his place so in this right it being by GOD himselfe setled in Moses and annexed to his place lege perpetuâ by an estate indefeizible by a perpetuall Law throughout all their generations Therefore ever after by God's expresse order from yeare to yeare every yeare on the first day of the seventh moneth were they blowen by Moses first and after by them that held his place and the Feast of the Trumpetts solemnly holden as to put them in mind of the benefit thereby comming to them so withall to keep alive and fresh still in the knowledge of all that this power belonged to their place that so none might ever be ignorant to whom it did of right appertaine to call Assemblies And how then shall Aaron's Assemblies be called with what trumpet they God himselfe hath provided for that in the X. Verse following Aaron's Assemblies how called that with no other then these There is in all the Law no order for calling an Assembly to what end or for what cause soever but this and onely this No order for making any third trumpett Vnder these two therefore all are comprized This order there God taketh that Moses shall permit Aaron's sonnes to have the use of these trumpetts Verse 10. But the use not the property Num. 31.6 They must take them from Moses as in the XXXI Chapter of this Booke Phinees doth But Erunt tibi God's owne words Erunt tibi must still be remembred His they be for all that Moses the owner still the right remaines in him their sounding of them deprives not him of his interest alters not the property Erunt tibi mâ—st â—till be true that right must still be preserved It may be if we communicate with flesh and bloud we may think it more convenient as some do that GOD had delivered Moses and Aaron either of them one But when we see GOD 's will by GOD'S word what it is that Moses is to have them both we will let that passe as a Revelation of flesh and bloud and think that which GOD thinketh to be most convenient Now then if the trumpets belong to Moses and that to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two duties that with them he may call the Congregation these two things do follow First that if he call the Congregation must not refuse to come Secondly that unlesse he call they must not assemble of their owne heads but keepe their places Briefly thus the Congregation must come when it is called and it must be called yer it come These are the two duties we owe to the two trumpets and both these have GOD 's people ever duly performed And yeâ— not so but that this Right hath been called in question yea even in Moses's owne time that we marvell not if it be so now and both these duties denied him even by those who were alive and present then when GOD gave him the trumpets But marke by whom and what became of them The first duty is to come when they be called
man He is the Way both Way and Guide too His Doctrine our guide His example in the whole tract of His life the very way thither Nothing remaineth but that we now set forward in this way For as we daily sing in the Benedictus He came not to whet our witts or to file our tongues Luk. 1.79 but to guide our feet into the way And into what way Not of questions and controversies whereof there is no end about which we languish all our life long but into the way of peace even of those duties about which there is no disagreement Looke but to this Feast it is S. Augustines note didicerunt Magi et abierunt docuerunt Scribae remanserunt The Wise men they learnt the way and on they went The Scribes they taught the way but they tarried still behind O do as did the Wise men dimittunt Scribas inaniter lectitare ipsi pergunt fideliter adorare let the Scribes sitt still and scan and read lectures of the way On went the Wise men on their way and performed their worship the end of their iorney and so let us This for Dux viae And this would serve for the way if there were nothing but the way if that were all But if there be enimies besett the way to stop our passage 2. A Captaine to guard us then will not dux a guide serve our turne we must have dux a Captaine then the second sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to guard us and to make way for us For we are not only to be led surely without error but safely without daunger also Such a Guide we behove to have as will see us safe at the Place we would be at And Bethlehem breeds such Out of little Bethlehem came he that fetched downe great Golias And againe out of it this day He that shall tread downe Sathan under our feet dux Messias 1 Sam. 17.49 Captaine Messias as the Angell in DAN 9.25 calls Him Rom. 16.20 Dan. 9 25. And for qui pascet we may not misse that neyther For say we be guarded from enimies yet shall we goe our journey but evill if we faint by the way for hunger or thirst 3. A Shepheard to feed us and have not to releeve us He is not a good Guide that in that case cannot lead us where we may be purveyed of necessary food for our releife It is all one to perish out of the way by error and to perish in the way by want of needfull refreshing Saint Matthew therefore to make Him a complete Guide by way of supply adds Qui pascet Such a one as shall Lead more Pastoritio as a Shepheard doth his flock not lead them the way only but lead them also to good greene pasture besides the waters of comfort see they want nothing Dux qui pascet or Pastor qui ducet choose you whither for He is both Psal. 23.2 Of all the three the name of the Place He was borne in seemes to favor this most to be ominous toward qui pascet Beth is a house Iehem bread and Ephrata is plentie Bread plentie And there was in Bethlehem a well of such water as King David we reade longed for it the best in all the Countrey Bethlehem then sure a fitt place 1. Chro. 11 17. for Qui pascet to be borne in And Qui pascet as fitt a person to be borne in Bethlehem He is not meete to be Ruler saith Esai that saith in domo mea non est panis He can never say that Bethlehem is his house and that is domus panis Esay 3.7 and in domo panis semper est panis Never take Him without bread His house is the house of bread inasmuch as He Himselfe is bread that in the house or out of it wheresoever He is there is Bethlehem There can no bread want These three habilities then are in CHRIST our Leader 1 Skill to be a Guide 2 Valour to be a Captaine 3 and for Qui pascet Bethlehem the house of bread is His house Of which 1 Skill serves for direction 2 Strength for defence 3 Food for refreshing 1. Luce Sacerdotalis scientiae by the light of His Priestly knowledge So He guides us for the Priests lipps are to preserve knowledge 2. And brachio Regalis potentiae by the arme of His Royall power So He guards us Mal. 2.7 for Power perteines to the Prince Principally 3. And for qui pascet He is Melchisedek King and Priest Gen 14.18 ready to bring forth as He did bread and wine But in another manner farr then he did The bread and wine Melchisedek brought forth were not His body and blood CHRISTS are Both qui pascet and quo pascet As before Dux via the guide and the way So now heer pastor et pabulum the feeder and the food both You may see all this represented in the Shadowes of the Old Testament There is a booke there called Exodus of Israels egredietur out of Egypt Therein they had MOSES for their Guide and he led them to the borders of the Holy land and there he left them Heb. 7.19 Heb. 4.8 To shew the law brought nothing to perfection Then comes Iosua whom the Epistle to the Hebrewes calls IESVS the figure of ours heer and by his conduct they were led and put in possession of the Land of promise Ier 31.31 Heb. 8.6 All this but in type of another Testament after to be made saith Ieremie and upon better promises saith the Apostle Namely our Spirituall leading through this vale of vanitie Gal. 4.26 to the true land of promise the heavenly Ierusalem that is from above whither this our IESVS undertakes to bring all those that will be guided by Him Observe but the correspondence betweeen the type the truth Moses when he came to lead the people Exod. 5.12 found them how scattered over all the land of Egypt to seeke stubble for bricke to build him a City that sought the ruine of them all Our case right the very patterne of it when our Guide findes us wandring in vanitie picking up strawes things that shall not profit us Sap. 1.12 seeking death in the error of our life till we be so happy as to light into His guiding Secondly Moses was to them not alone Dux viae a Guide for the way but when enimies came forth against them Dux militiae a Captaine for the warr CHRIST was so too and farr beyond MOSES For He made us way with the laying downe of His life Esa 53 12. So did neyther MOSES nor Iosua Would die for it but He would open us a passage to the place He undertooke to bring us to Was Dux a Guide in His life Dux a Captaine in His death Thirdly MOSES when they fainted by the way obteined in their hunger manna from heaven Ioh 6 32. 1. Cor. 10.4 and in their thirst water
leads us to another Starr Esay 11.1 2 Pet. 1.19 Psal. 110.3 even the Root and Generation of DAVID the bright morning Starr He of whom * Zach. 6.12 Zacharie saith in the Old Testament Ecce Vir Oriens nomen Ejus Yea Oriens ab alto saith * Luk. 1 78. Zacharie in the New Visits those of the East whence the day springeth takes them that are neerest Him and His rising works upon the place first that beares His name The Wisedome of GOD the beginning of all His waies is found by wise men Pro. 8.22 of all other because they be Wise most fit to find Him The Division Two verses I have read In the former after the Matter of the Feast first remembred When IESVS was borne accompanied with the two circumstances of Place and Time The Place where Bethlehem Iuda The Time when the dayes of Herod the King There is a memorable accident that then happened set downe A Venerunt A Comming or arriuall at Hierusalem And they that so came were a companie of Magi from the East And this lo hath the Ecce on the head of it Ecce venerunt Magi ab Oriente Behold there came c. As the speciall point in the Text and so we to make it In the later is set downe their Errand Both the 1 Occasion and the 2 End best expressed by themselves out of their owne dicentes 1. The Occasion Vidimus stellam They had seene His starre 2. The End Venimus adorare They are come to worship Him Viderunt Venerunt Adorârunt That they may come to their finis vltimus they must have a medius finis That is to woâ—ship they must finde Him where He is So they aske Vbi est Not whether He be borne but Where He is borne For borne He is they are sure by the same token they have seene His Starre His Starre is up that is risen therefore He is risen too So the Starre in heaven kindled another Starre in earth S. Peter calls it the Day-starre which riseth in the heart that is faith which shined and manifested it selfe 2. Pet. 1.19 by their labor in comming diligence in inquiring duty in worshipping CHRISTS birth made manifest to them by the starr in heaven Their faith the starr in their hearts made manifest to CHRIST and to all by the travaile of it which shewed it manifestly That upon the matter there falls a three-fold Manifestation you may call them three starrs if you please 1 The starr in heaven 2 the day starr in their hearts 3 and CHRIST Himselfe the bright morning starr whom both the other guide us to the Starr of this morning which makes the Day the greatest Day in the yeare The summe of all riseth to this That GOD hath opened a door of faith to the Gentiles And among them to Wise men and Great men as well as to the simpler sort Act. 14.27 But with this condition that they say with them venite adoremus And so come and seeke and find and worship Him that is doe as these did WHen IESVS was borne That when is now The Matter His Birth is the ground of the Feast and the cause of our Venimus our comming togither Where this we note first It is the verie first time the first was borne in the Bible was borne never till now Heere the tide turnes the sense changes from shall be to was A blessed change and the day is blessed on which it happened Before He was borne it was so sure He should be borne as ESAY sayd Puer natus est nobis But for all that there is some oddes between ESAI's natus est Esa. 9.6 and Saint MATTHEVVE ' s. That was but virtually as good as borne This actually borne indeed IESVS CHRIST yesterday and to day and the same for ever The same yet not altogither after the same manner There is as much betweene IESVS CHRIST Hebr. 13.8 yesterday not come and IESVS CHRIST to day cum natus esset as is betweene a state in reversion and one in being The Fathers aptly resemble their case that were the ante-nati before CHRIST and ours that came after to the two men Numb 13. that carried the great cluster of grapes upon a staffe betweene them Both carried but Num. 13.24 he that came behind saw that he carried So did not he that went before The post-natti sure are of the surer hand And so for cum natus esset the day and time to hold a Feast for When IESVS was borne Weighty circumstances are ever matter of moment in a storie specially The Circumstances Three there are in the first Verse 1 The Place 2 the Time 3 the Persons 4 I adde a fourth out of the Sâ—cond Verse the Occasion The place Vbi Bethlehem Iuda The time Quando the dayes of Herod the King The Persons Quibus Wise men from the East The Occasion whereupon A new Starre appearing Every one of the foure having a severall Prophesie running of it and every Prophesie a filling of it in these words The Place He was borne in Bethlehem Iuda Mica 5.2 And thou Bethlehem Iuda saith the Prophet Mica out of thee shall He come And now come He is The Time the dayes of Herod the King The Scepter shall not quite depart from Iuda till SILO come sayd old Father Iacob in his prophecie SILO then is now come Gen. 49.10 For the Scepâ—er is in Herods hand His Father an Edomite His mother an Ismaelite Iuda cleane gon The Persons Psal. 72 10. Esa. 60.6 Magi ab oriente Kings from the East The Kings of Arabia and Saba shall come and bring gifts saith David And Esai specifies them Gold mirrhe incense These Kings are come Heer they are they and their Gifts both Numb 24.17 The Occasion whereupon A starr risen A starr shall rise of IACOB saith Balaam no very good man yet a true Prophet in this and his prophesie true and for such recorded in the Books of Moses This Starr is this morning up to be seen Prophesies of all foure and all foure accomplished 1. CHRISTS Vbi Of the Place of Bethlehem out of MICA it hath formerly beene treated I but touch it and passe it now It was the place where DAVID himselfe was borne And what place more meete for the Sonne of DAVID to be borne in It was the place where was heard the first newes of the Temple And where could the Lord of the Temple more fittly be heard of Ioh. 6·51 It is interpreted Domus panis the House of Bread What place more proper for Him who is the living bread that came downe from heaven Mica 5.2 to give life to the world It was the least and the lowest of all the thousands of Iuda What litle and low is in things naturall that lowlinesse and humilitie is in spirituall This naturall birth-place of His sheweth His spirituall Humilitie is His place Humilitie as I may
his memorie thus failing him GOD provided and sent some to put him in minde Sure as he had received those former good things so also had he received Moses and the Prophets by his owne confession And in receiving them he had received a great benefit and peradventure greater in this then the other And Moses had told him as much as Abraham tells him now Deut. 32.29 Vtinam novissima providerent Would GOD saith Moses men would remember the foure Novissima 1. That there is a death 2. there is a Iudgement 3. there is a heaven 4. there is a hell But of all the foure Novissima inferni in the same Chapter the nethermost Deut· 32 22. Nunc igitur cruciaris the place of torments The Prophets said as much Ieremie Ever thinke that an end there will be Ieremie 5.31 Esay 33.14 Et quid fiet in novissimo what shall become of us in that end Who among us saith Esay can endure devouring fire who can dwell with ardores sempiterni everlasting burnings These he had and if he had heard these it is plainely affirmed Audiant ipsos would have done it they would have kept him for ever comming in that place But these also living he strove to forget and as ingenderers of melancholie to remove them farr away And that he might the more easily doe it it was thought not amisse to call their authoritie in question whither they were worth the hearing or no. It is in effect confessed by him that his five brethren and he were of one opinion that the hearing of Moses and the Prophets was a motive farre vnworthy to carry such men as they An Angel from heaven or one from the dead might perhaps but the bookes of Moses should never move them It was not for nothing he complaineth of his tongue Illâ linguâ with that tongue he had scorned the Holy Oracles peradventure that place wherein he now lay with that tongue which in that place feeleth the greatest torment and from that place the smallest comfort both which it had before prophanely derided Thus then you see his Scalam inferni the briefe of his faults for which his Râ—ceipt endeth in this bitter Recipe of torments without end 1 Epicurisme no life but this No good but these heere Good attire good cheere 2 This was his reward Amen dico vobis Matt 6.2 recepistis Saint Chrysostome's two 1 Remembring neither GOD in heaven nor Lazarus on earth 2 but being a Gurges a Gulfe of all that he received himselfe 3 No not his owne soule 4 nor last of all this place of torments before he was in it and scorning at Moses for remembring him of it This you see And in him you see who they be over whom Abraham shall reade the like sentence Qui habet aures c. II. The title Recordare fili Now then we have set up both sides of this Crosse and fastened each part to other with Now therefore Let us affixe the Inscription and so an end That is Recordare fili The want of which brought him thither The supplie of it shall keepe us thence Fili recordare optimè dictum sed serò Excâ—llently well said but too late saith Saint Bernard For alas commeth Abraham in now with Recordare doth he now affixe the title why it is too late True it is so But till now he would not suffer any to set it up Before while it was time and when it might have done him good then he would not endure it Now then he is faigne when it is out of time to know what in time might have done him good and may doe others if in time they looke to it Indeed to him now it is of no vse in the world but onely to let him see by what Iustice he is where he is and what he suffereth he suffereth deservedly The best is Abraham hath more sonnes then this sonne and they may take good by it and have vse of that whereof he had none With this sonne it is too late with some other it is not Not with us we are yet upon the stage Our Iam verò is not yet come And for us is this Inscription set up and for our sakes both CHRIST reported and Saint Luke recorded this Recordare If you aske What good is that What is the good of exemplarie Iustice What good is it to see a malefactor punished or to read in a paper the crime wherefore What but onely that by reading what brought him thither we may remember what will keepe us from thence The neglect of Recordare is the cause he is there why then Recordare fili and keepe thee from thence So with one view of this Inscription we reade both his ruine and our owne remedie This is the right vse of this title GOD forbidd we should have no vse of it till we come where he is But it is therefore set over his head in that life that we may reade it in this reade it and remember it remember it and never have title set over ours It will be good then sometimes to keepe some day holy to the exaltation of this Crosse and to set this title before our eyes to approch it and read it over Yea not once but often to record this Recordare Indeed it is that Saint Gregorie saith Recordatione magis eget versus iste quà m expositione Indeed it more needs a disposition to remember it then an exposition to vnderstand it We are yet how long we shall we know not nor how soone vitâ tuâ will be gone nor how quickly this Iam verò will come in place This we know between his state and ours there is only a puffe of breath in our nosthrills That this life short though it be and in a manner a moment yet hoc est momentum unde pendet aeternitas On it no lesse matter dependeth then our aeternitie or blisse or bane comfort or torment That in that place without all hope either of relief escape or end and that from thence neither our profession of truth nor the greatnesse of our receiving shall deliver but onely this Recordare It standeth us then in hand to take perfect impression of this Recordare and as Saint Augustine saith Oblivisci quid simus attendere quid futuri simus to forget what we now be to consider what we shall be without all question yer long but we know not how soone but oft it falleth the shorter and sooner the lesse we thinke of it Three things then I wish for conclusion 1 that we may remember 2 remember in time 3 remember effectually That we may remember the fire the thirst and the torments and know what they meane by memorie rather then by sense Abraham from heaven calls to us to that end The party in hell crieth Neveniant ipsi That we doe it in time that we be not in his case never lift up our eyes till we be in hell nor remember that
it and when we perceive it with Saint Peter heer we open our mouthes to confesse it And that we doe it with an open mouth and not betweene the teeth but acknowledge it plainly it was otherwise then we thought I verily thought saith Saint Paul I ought to doe Act. 26.9 that which now all the world should not make me to doe This is Saint Paule's I now comprehend Phil. 3.12 or rather am comprehended for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare both of which before I could not This is Saint Peter's retractation Conclude then if we happen to be in some points otherwise minded GOD will bring us to the knowledge even of them Onely in those wherto we are come whereof we are agreed on all sides that we proceed by one rule make a conscience of the practise of such truths as we agree of and those we doe not shall soone be revealed unto us and we shall say even of them In veritate comperi What was this that Saint Peter formerly had not but now did perceive II. What that Point is Privative 1 God is no accepter of persons what is meant by Persons That GOD is no accepter of Persons Let us take with us what is meant by Persons For he that feareth GOD is a person Cornelius was a person so were all the persons in his houshold The word in all the three tongues is taken as we take it when we set Personall against Reall oppose the cause to the person under it comprehending whatsoever is beside the matter or cause The Greeke and Hebrew properly signifie the face that we know shewes it selfe first and if it shew it self well is muta commendatio carries us though it say never a word as in Eliab the goodlinesse of his person moved even Samuel Vnder the face then we understand as I may say 1. Sam. 16.6 and as we use to 〈◊〉 it in apparell the facing under the person all by respects that doe personate attire or maske any to make him personable such as are the Countrie Condition Birth Riches Honour and the like And this person thus taken of a truth we daily perceive that iâ— omni gente men accept of this and in a manner of nothing els but this all goes by it Well with GOD it is otherwise and with men it should be GOD accepts them not nor of any men for them This is the comperi And is this it Why this was no newes Was Peter ignorant of this It is not possible I will never beleeve but he had read the five bookes of Moses Deut. 10.17 Iob. 34.19 1. Sam 16.7 â— Chro 19.7 why there it is expressly set downe Deut. 10. totidem verbis Why by the very light of nature Elihu saw it and set it downe too Iob. 34. No not the person of Princes In Samuel's choise of David there it is 1. Sam. 16. And King Iehosaphat gave it in his charge 2. Chron. 19. and in other places beside and how could he but know this You will say Saint Peter knew it before but not with a comperi as now he doth And indeed many things we know by booke by speculation as we say and in grosse which when we come to the particular experience of we use to say yea now I know it indeed as if we had not knowen it at least not so knowen it before The experimentall knowledge is the true comperi in veritate when all is done Was this it No for had he not experience of this and lay away his booke Have not all experience daily That GOD in dealing his gifts of nature Outward Beauty Stature Strength Activenesse inward Witt to apprehend Memorie to reteine Iudgement to 〈◊〉 Speech to deliver that he putts no difference but without all respect of persons bestowes them on the child of the meane as soone as of the mighty So is 〈◊〉 wealth and worldly preferment He lifts the poore out of the dust Psal. 113.7 Nay you will beare with it it is the Holy Ghost's owne terme the dunghill to set him with Princes So is it in his judgements which light as heavy yea more heavy otherwhile on the great then on the small and shew that that way and every way there is with Him no respect of persons And no man had better experience of this then he that spake it then Peter himselfe that without any respect of a poore fisherman was accepted to be an Apostle Gal. 2.2 the chiefe of the Apostles Saint Paul saith well What they were in times past Gal. 2.6 it makes no matter GOD accepts no man's person This they are now What shall we say then That though he could not but know the generall truth of this yet was he once of the minde that this generall truth might admit of some exceptions one at the least Not of persons true but Nations are not Persons It held not in them Of one Nation GOD accepted before others and that Nation was the Iewes Amos. 3.2 Psal. 148.20 You onely have I knowne of all the Nations of the earth saith GOD in Amos. And Non taliter fecit omni Nationi which non taliter they tooke to be of the nature of an entaile to Abraham's seed that GOD was tyed to them and so to accept of In unâ gente before and more then of all the rest This had runne in Saint Peter's head and more then his But now heere comes a new Comperi He perceives he was wrong And if you aske how he perceived it By relation of Cornelius's vision of the Angell and by conferring it with his owne He saw his vision was now come to passe Mose's uncleane birds and beasts are become cleane all all to be eaten now and the Gentiles whom he held for no lesse uncleane to be eaten with and to be gone in unto All in one great sheet omni gente and all That the Nation also comes to be understood under the word Person no lesse then the rest and none to be respected or accepted of GOD for being in one corner of the sheet that is of one countrie more then of another that in CHRIST neither Iew nor Gentile all is one and the blacke a Act. 8.27 Aethiopian or the b Ver. 1. white Italian c Act. 17.34 the Areopagite in his long robe â—or the Centurion in his short mantell or militar habit all conditions all Nations are in all persons GOD hath shut up all in unbeliefe that he might have mercie upon all Rom. 12.32 And good reason for it if it be but that of the Apostle's own framing Gal. 5.17 If the Law which came foure hundred yeares after could not disannull the covenant made with Abraham so long before by the same nay by a better consequence neither could the Covenant with Abraham make the promise of GOD of none effect the promise that was made in Paradise more then foure times foure hundred yeares before that of