The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. II.

STephen being thus brought before the Council, his face(a) 1.1 appeared full of Majesty, and Splendor, not unlike possi∣bly to that which Moses's face had, Exod. 34.30. or such as the Angels appeared with, Mat. 28.3. An argument of a clear consci∣ence, and of the divine assistance, and pre∣sence. Being permitted to speak for him∣self, he in a long and grave oration ap∣plyes himself to answer the charge that was brought against him. And because these his accusers, and others of the Jews (as it seems) imagined that God was so delighted and pleased with the Temple, and the Temple-Service, and the Mosaical, Rites that he in∣tended always to continue and perpetuate them, and that no other way of Worship could be acceptable to him; therefore by an historical deduction he shews them that God was worshipped aright before either Tabernacle or Temple was made, or any of the Mosaical Rites instituted or ordained, and therefore the true Worship of God was not necessarily, and inseparably annexed to any of these things. For the proof of this he begins at Abra∣ham, and shews them how that he living of old at Ʋr of the Chaldeans in the midst of Idolaters [Josh. 24.2, 3.] God was pleased of his free mercy to manifest himself to him* 1.2 about the seventieth year of his age, and effectually to enlighten him by his grace, and savingly to draw him to own, and worship him the true God: and commanding him to leave his native Country, and go into a land which he would shew him, he promised to make of him a great nation, and that in him, all the families of the earth should be blessed. Abraham obeying this command, drew on his father Terah also with him; and so they came from Ʋr to Charran, where he served God till the death of his father, which was about five years after. His father being dead he was again called by God to leave that Country, and to go into Canaan, which accordingly he did, and there God promised that to his seed he would give that land, but they must first endure a long servitude in Egypt. Af∣ter he had a good while sojourned in Canaan, when he was Nine∣ty nine years old* 1.3 God made a Covenant with him, and in∣stituted Circumcision as the Seal thereof, so that from his first Call from Ʋr, when he was seventy years of age to this time when he was Ninety nine, he had served God faithfully, yet without cir∣cumcision to this present time. After this, Abraham begat Isaac, and Isaac begat Jacob, and Jacob the Twelve Patriarchs: and the Patriarchs moved with envy sold Joseph into Egypt, where the Lord was with him, and by his wonderful providence rai∣sed him up to be chief Governour of the country under Pha∣raoh,

so that in the time of the Famine he sent for his father, and his family, being Seventy five souls, to come down into E∣gypt, and nourished them there. Jacob, after some time spent there, died in Egypt, and so all the rest of his sons after him, and in testimony of their Faith, and belief of the Promise, that God had made unto Abraham of giving the land of Canaan to his Seed, they commanded that their bones(b) 1.4 should be carried into the land of Canaan, and buried there.

The Children of Israel now growing, and encreasing to a vast multitude in Egypt, in tract of time, there arose a Pha∣raoh, that knew not Joseph, who fearing the number, and strength of the Israelites, exceedingly oppressed them; and to prevent their encreasing, made a barbarous Edict, that their male chil∣dren should be killed as soon as they were born, or else drowned in the river*. In the time of this Edict, Moses was born to Am∣ram and Jochebed his wife, who being a very lovely child, his Parents hid him three months in their house; but at last not da∣ring to conceal him any longer, they put him in a basket of Bul∣rushes, daubed over with flime and pitch, and laid it in the flags by the side of the River. Here the Kings Daughter finds him; and moved with compassion towards the Infant, nourisheth him up for her own son, putting him out to his own Mother to nurse: and caused him to be educated in all the learning of the Egypti∣ans, so that he proved a person of great abilities above other men, being very able both to give counsel, and to act any great affair. When he grew to the age of Forty, it came into his mind to visit his brethren the Israelites; and among other things that evidenced to him their sad condition, he saw an Egyptian smiting an Israelite, which so stirred up his spirit, that he slew the Egyptian who did the wrong, thereby giving the Israelites the first intimation, that God would deliver them by his hand, (which it seems God had by instinct, or revelation made known unto himself,) but they understood it not. The next day seeing two Israelites at variance, he would have made them friends, and set them at one again. But he, who did the wrong upbrai∣ded him for it, and said, Who made thee a ruler, and a judg over us? wilt thou kill me as thou didst the Egyptian yesterday? Moses

perceiving hereby, that what he had done to the Egyptian was known, and that the King hereupon would seek his life, he fled from thence into the land Midian, where he spent other Forty years of his life, and married Zippora, Jethro's daughter, and by her had two Sons. The children of Israel continuing still under sore bondage in Egypt; it pleased the Lord now at length to com∣passionate them, and to resolve to deliver them. Wherefore, when Moses had been Forty years in Midian, as he was keeping his father-in-laws sheep about Horeb, or Sinai, the Angel of the Lord appeared to him out of a burning Bush, and called him to go to Pharaoh, requiring him to deliver his people Israel. Moses after he had shewed many signs and wonders in Egypt at last brought them out. And leading them through the red Sea, he brought them into the wilderness to Mount Sinai, where God gave them his law, and appointed Moses to make a Tabernacle for his worship according to the pattern he had shewed him in the Mount. So that to this day for above Four hundred years, he shews them, the Fathers had worshipped God without any Tabernacle at all.

He further shews them, that though Moses was a person high∣ly to be regarded, whose memory ought always to be precious to them, having had intimate converse with God, and having received the law from his mouth, yet they might remember to their humiliation how their impious Ancestors would not obey him; but contrary to his mind, during his absence in the Mount, made a golden Calf(c) 1.5 and ador'd it. They might also call to mind how Moses told them before hand, of a great Prophet the Lord would raise up in due time, whom they were to hear, and obey in all things. And this great Prophet, who was no other person than the Messias, was now come. Moreover they might consider how that when the Tabernacle was made by Moses, and all the worship of God appertaining to it appointed, their rebellious Ancestors not∣withstanding, did not long continue faith∣full to it, but God for their sins leaving them to themselves, and to their own hearts lusts, they fell to worship the Host of Heaven* 1.6 the Sun, Moon, and Stars, upon which it was that the Lord so highly expostulates with the people of Israel, Amos 5.25. de∣nying that their Ancestors offer'd such sa∣crifice to him in the wilderness as was plea∣sing in his sight.(d) 1.7 And though they made shew of serving him by carrying his Taber∣nacle, and all things belonging to it, yet they hankred after their Idols, which they not only bare in their hearts, but also car∣ried

about with them representations of them. For it seems they had gotten the Shrines, or Chaplets, wherein the mages of Moloch and Saturn were kept and inshrined, and carried them about with them, and wor∣shipped them. Which Idolatry of their An∣cestors not sufficiently bewailed, and repent∣ed of, together with the consequent sins of their children in succeeding ages, at last pro∣voked God to bring the captivity of Babylon upon them(e) 1.8. But to return to the Ta∣bernacle, (where God used to witness, and evidence his glorious presence, and where the Ark of the Covenant was, and the Law, and the Testimonies, evidences of Gods will how he would be served) he shews, their Fa∣thers indeed carried it with them all along through the wilderness, and at last brought it into Canaan, where it continued all the days of David, and to the beginning of Solomons reign; and then it ended, and gave way to the Temple: which though David desired to build for the Service of God, yet that honour was reserved for Solomon his Son, who accordingly built it in a very sump∣tuous and magnificent manner. Now when the Temple was built, God himself declared by the mouth of his Prophet Isaiah, ch. 66.1, 2. That he delighted not to dwell in Temples made with hands, as if he were in∣cluded therein, and bound thereto. And therefore they were not fondly to conceive that after the Temple was built the worship of God was so tyed to that place as he could not be worshipt ac∣ceptably any where else —. As Stephen was thus going on, and (as 'tis probable) would have spoken much more fully to the point in hand, the Council it seems interrupted him, apprehen∣ding him to speak in a way of diminution of the Temple. There∣fore breaking off his former discourse, and turning his speech to them, he sharply reprehends them for several things* 1.9. 1. For their rebellion, and resisting the Spirit of God, which spake to them by the Apostles and by him. 2. For their imita∣ting their cruel Ancestors, who killed the old Prophets in killing the Lord of life. 3. For their horrible violating the holy law of God given them by the glorious ministry and proclamation of Angels(f) 1.10. At these words they were extreamly inraged at him, and gnashed on him with their teeth. But he being full of courage and faith looked up to Heaven, and had an extraordi∣nary Vision of the glory of God, and of Jesus Christ standing on his right hand, and accordingly declared unto them what he saw. They hearing this, without any more ado, in a violent furious manner ran upon him as a Blasphemer: and though the

Romans permitted them not to put any man to death, yet in a popular rage, they hurried him away out of the City, and there stoned him. And they that witnessed against him* 1.11, (and were therefore by the Law to cast the first stone at him, Deut. 17.7.) put off their upper garments to sit themselves for the work, and a young man called Saul undertook to look to them, who consequently had an hand in stoning of him. Stephen devoutly commending his Soul into the hands of Christ, and praying for his murderers, that this sin might not be laid to their charge so as to obstruct their repentance(g) 1.12, gave up the Ghost.

Act. 6. v. 15. And all that sit in the council, looking stedfastly on him, saw his face as it had been the face of an Angel.

Act. 7 v. 1. Then said the high priest, Are these things so?

v. 2. And he said, Men, brethren, and fathers, hearken: The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

v. 3. And said unto him, * G••t thee out of thy country, and from thy kin∣red, and come into the land which I shall shew thee.

v. 4. Then came he out of the land of the Chaldeans, and dwelt in Char∣ran: and from thence, when his father was dead, he removed him into this land wherein ye now dwell.

v. 5. And he gave him none inheritance in it, no not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.

v. 6. And God spake on this wise, that his seed should sojourn in a strange land, and that they should bring them into bondage, and intreat them evil four hundred years.

v. 7. And the nation to whom they shall be in bondage, will I judg, said God: And after that shall they come forth, and serve me in this place.

v. 8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day: and Isaac begat Ja∣cob, and Jacob begat the twelve patriarchs.

v. 9. And the patriarchs moved with envy, sold Joseph into Egypt: but God was with him,

v. 10. And delivered him out of all his affliction, and gave him favour and wisdom in the sight of Pharaoh king of Egypt: and he made him gover∣nour over Egypt, and all his house.

v. 11. Now there came a dearth over all the land of Egypt and Canaan, and great affliction, and our fathers found no sustenance.

v. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

v. 13. And at the second time Joseph was made known to his brethren, and Josephs kinred was made known to Phraoh.

v. 14. Then sent Joseph, and called his father Jacob to him, and all his kinred, threescore and fifteen souls.

v. 15. So Jacob went down into Egypt, and died, he, and our fathers.

v. 16. And were carried over into Sichem, and laid in the s••pulchre that Abraham bought for a sum of money of the sons of Emor the father of Sichem.

v. 17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

v. 18. Till another King arose, which knew not Joseph.

v. 19. The same dealt subtilly with our kinred, and evil-intreated our fa∣thers, so that they cast out their young children, to the end they might not live.

v. 20. In which time Moses was born, and was exceeding fair: and nou∣rished up in his fathers house three months:

v. 21. And when he was cast out, Pharaohs daughter took him up, and nou∣rished him for her own son.

v. 22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

v. 23. And when he was full fourty years old, it came into his heart to visit his brethren the children of Israel.

v. 24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

v. 25. For he supposed his brethren would have understood, how that God by his hand would deliver them: but they understood not.

v. 26. And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren, Why do ye wrong one to another?

v. 27. But he that did his neighbour wrong, thrust him away, saying, Who made thee a ruler and a judg over us?

v. 28. Wilt thou kill me as thou didst the Egyptian yesterday?

v. 29. Then fled Moses at this saying, and was a stranger in the land of Ma∣dian, where he begat two sons.

v. 30. And when forty years were expired, there appeared to him in the wilderness of mount Sinai, an angel of the Lord in a flame of fire in a bush.

v. 31. When Moses saw it, he wondred at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

v. 32. Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

v. 33. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.

v. 34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them: And now come, I will send thee into Egypt.

v. 35. This Moses whom they refused, saying. Who made thee a ruler and a judg? the same did God send to be a ruler and a deliverer, by the hands of the angel which appeared to him in the bush.

v. 36. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness fourty years.

v. 37. This is that Moses which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren like unto me: him shall ye hear.

v. 38. This is he that was in the church in the wilderness with the angel, which spake to him in the mount Sinai, and with our fathers: who re∣ceived the lively Oracles to give unto us.

v. 39. To whom our fathers would not obey but thrust him from them, and in their hearts turned back again into Egypt,

v. 40. Saying unto Aaron, Make us gods to go before us: For as for this Moses which brought us out of the land of Egypt, we wot not what is become of him.

v. 41. And they made a calf in those days, and offered sacrifice unto the idol; and rejoyced in the works of their own hands.

v. 42. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the prophets, O ye house of Israel, have

ye offer'd to me slain beasts, and sacrifices, by the space of forty years in the wilderness?

v. 43. Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made, to worship them: and I will carry you away beyond Babylon.

v. 44. Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen:

v. 45. Which also our fathers that came after, brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David.

v. 46. Who found savour before God, and desired to find a tabernacle for the God of Jacob.

v. 27. But Solomon built him an house.

2.48. Howbeit the most High dwelleth not in temples made with hands, as saith the prophet,

v. 49. H••aven is my throne, and earth is my foot-stool: what house will ye build me, saith the Lord? or, what is the place of my rest?

v 50. Hath not my hands made all these things?

v. 51. Ye stiff-necked, and uncircumcised in heart, and ears, ye do always resist the holy Ghost: as your fathers did, so do ye.

v. 52. Which of the prophets have not your fathers persecuted? And they have sl••in them which shewed before of the coming of the just One, of whom ye have b••en now the betrayers and murderers:

v. 53. Who have received the law by the disposition of angels, and have not kept it.

v. 54. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

v. 55. But he being full of the holy Ghost, looked up stedfastly into hea∣ven, and saw the glory of God, and Jesus standing on the right hand o•• God,

v. 56. And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

v. 57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord.

v. 58. And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young mans feet, whose name was Saul.

v. 59. And they stoned Stephen, calling upon God, and saying, Lord Jesus receive my spirit.

v. 60. And he kneeled down, and cryed with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

* 1.13 * 1.14 * 1.15 * 1.16 * 1.17

* 1.18 * 1.19 * 1.20 * 1.21 * 1.22 * 1.23 * 1.24 * 1.25 * 1.26 * 1.27 * 1.28

Notes

• (a) 1.1

  Hoc de nativâ facie non dlcitur, sed potius de praesenti vultu, Calv. De∣us coelesti fulgore, & splendore faciem ejus induit, ut ita testimonium daret esse suum ministrum. utque hosles terreren∣tur. Sicut Mosis faciem fecit splendere, Exod. 34.29, 30. & Christi faciem in transfiguratione, Mat. 17. Probabilior tamen est sensus, quod animus Stephani incredibili solatio Spiritûs fuerit adeo r••∣pletus, ut nullos terrores aliquo saciei pallore proderet, sed potius laetitia ip∣sius in ipso vultu resulgeret, non secus ac si omni tristitiâ exemptus inter Angelos Caeli in plenâ gloriâ fuislet constitutus. Sic potest Deus tristitiam ex hominibus tollere, cum nondum vult homines ex tristitiâ, vel miseriâ tollere, Streso.
• * 1.2

  Gen. 12.
• * 1.3

  Gen. 17.
• (b) 1.4

  Ex omni∣bus Patribus in Egypto mortuis, solus Josephus Sichemam transl••tus videtur, & Sichemae sepultus, vid. Heb. 11.12. Ergo hic est Synecdoche pluralis pro singulari scilicet translati & positi, pro translatus & positus fuit in Sichem, prout doce∣mur, Josh. 24.32. H••nc opinionem amplectitur Calvinus, & multis exemplisillustrat Lorinus, nimirum, Mat. 26.8. murmurabant discipuli, plurale hoc intelligitur de uno singulari Judâ Iscariote, qui fo∣lus indignabatur ob profusum unguentum prout exponit Johannes, cap. 11. & 12. Sic etiam Mat 27.44. Latrones dicuntur obloqunti Christo in cruce; quod verum non suit nisi de uno Latrone. Josephus Antiq. lib. 2. ca. 4. post historiam de morte Josephi patriarchae haec subjungit de fratribus. Sed & obie∣runt fratres ipsius cum in Egypto faeliciter vixissent: atque eorum quidem corpora cum post aliquod tempu•• posteri exportassent, Chrebone sepeliverunt. Quod ex vetustiorum Judaeorum traditione hausit Josephus, quamvis in eo fallatur quod Chebronem scripsit pro agro Sichemitarum.

  Hieronymus testatur Jacobi duodecim filios Sepulchra habuisse prope Sichemam cum Epistolâ 27 ad Eustachium, scribit de Paulâ matre. Transivit Sichem, &c. atque inde divertens vidit duodecim Patriar∣charum sepulchra. Merito igitur Stephanus de Patriarchis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translati sunt Sichemam, id est, p opè Sichemam ut Heb. 9.4. In arcà erat urna aurea, & virga Aaronis, i. e. prope arcam. Nam praecisè loquendo, nihil fuit in arcâ praeter duas legis tabulas, 1 Reg. 8.9. Bochart••s.
• (c) 1.5

  v. 39. Certum est Judaeos dum Egyptiis serviebant, eorum quoque Diis serviisse. In quam rem diserte, Josh. c. 24.14. & Ezek. 20.7, 8. & 23.3, 8. Ex quibus videtur sequi, Judaeos ad Egypti∣orum exempla se composuisse cum vitu∣lum aureum in deserto fusum adorârunt. Recte igitur de iisdem Lactantius, lib. 4. c. 10. Ad prophanos Egyptiorum ritus ani∣mos tranitulerunt, & aureum caput Bovis, qu••m vocant Apim, quod eos signo praecede∣rent, figur••runt. Et Heron. in Oseae 4. Videtur mihi populus Israel in solitudine sibi fecisse caput vituli, quod coleret, & Jero∣boam vitulos aureos frabricatus, ut quod in Egypto didicerant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui sub figurâ boum coluntur, esse Deos, hoc in suâ superstitione servarent. Hi sunt Dii tui, O Israel. Ibi plurale pro singulari usurpatur, quod saepè fit cum de Deo re•• est, vid. Gen. 35.7. Psal. 149.2. Eccles. 12.1. vide etiam, Neh. 9.18. Hic est Deus tuus qui eduxit te ex Egypto, i. e. imago seu symbolum illius unici Dei, Boch p. 347.
• * 1.6

  See Deut. 17.3. 2 King. 23 5. 2 King. 17.16. Jer. 19.13.
• (d) 1.7

  Hoc contigisse videtur, cum po∣pulus appulit ad terram Moab. Psal. 106.28. Numb. 25.2. ••ornicatus est populus cum f••liabus Moab quae vocaverunt eos ad sacrifieia sua. At illi comederunt, & a∣doraverunt Deos earum. In his erat Mo∣loch, qui Deus erat Moabitarum uti & Ammonitarum, à quibus illi acceperant, & loci & sanguinis propinquitate con∣juncti, Glass

  Sicut Baal in genere de omnibus Diis dicitur, ita Melech vel Moloch est nomen Diis omnibus commune. In Amoso ex∣tat vox Chiun, quae Saturnum designat. Cum autem nomen hoc minus fortè no∣tum, & sacrorum tantum esset, LXX sub∣stituerunt appellationem ejusdem Dei Saturni magis notam & familiarem, quae in promiscuo usu esset apud plebem, sci∣licet Rephae. Salmasius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in linguâ Egyptiacâ Saturnum significare testatur. Capellus putat intelligi Regem Egypti Remphin quem existimat eundem esse cum Pharaone cujus tempore vixit Jo∣seph, qui quòd Egyptum servasset. ab E∣gyptiis intra astra fuerit collocatus, & pro Deo cultus, & fortè etiam à quibusdam Israelitarum Idolatris. Ut id hoc loco dicatur, Sacrificia illa quae in deserto ob∣tulistis, non mihi, sed idolis vestris, & Diis fictitiis, quos occultè animo fovebatis, & colebatis, obtulistis. Tabernaculum quod ibi∣dem humeris bajulastis non meum fuit, sed Molochi vestri, i. e. Non me in eo Taberna∣culo colustis, sed Idolum, quod vos tacitè agitabatis, vid. Freidl. in loc.
• (e) 1.8

  Amos 5.27. Migrare vos faciam trans Damascum, hic v. 43. id ita effer∣tur, Transferam vos ultra Babylonem, u∣trumque est impletum. Neque enim in Syriam tantum, cujus Metropolis Da∣mascus est, sed etiam trans Babylonem in Persiam, & Caspiam Israelitae fuere ab∣ducti ut ex Ezra 8.17. constat. Minùs ergo dixit Amosus, plus significavit. Assyria, & Media quae ultra Babylonem sunt, multò magis sunt ultra Damas∣cum.
• * 1.9

  Cum animae pericliantur, non lenitate, sed sale, & a∣core opus est, quod non ma∣gis repugnat charitati, quam cum medicus in extremitate morbi adhi∣bet rodentia. Qui metuit acritudinem reprehensio∣nis, caveat putredinem malitiae.
• (f) 1.10

  Inter quos erat ca∣put Angelo∣rum, ipse Fili∣us Dei, Stres.
• * 1.11

  See ch. 6.13.
• (g) 1.12

  That this prayer was heard ap∣peare by Gods special mercy to Saul.
• * 1.13

  Chap. 7. v. 2. Videtur Ʋr fuisse in Mesopotamiâ. Mesopotamiam Stephanus vocat non modo eam regionem, quae Euphrate, & Tigride includitur, sed etiam Babylo∣niam cujus pars est Chaldaea, Beza. So that Chaldaea was also reckoned to Mesopota∣mia.
• * 1.14

  v. 5. Abraham was forc'd to buy a place of Burial, though all the land was given him by promise. Duo mihi Stephanus contribulibus suis in Patriarchâ Abrahamo consi∣deranda proponere videtur, quibus fidem ejus Deus vehementèr exercuit. Primum, quod in terram Canaan & in Judaeam eum transtulerit, neo tamen ullam possessionem, ne vestigii quidem pedis ei dederit. Alterum, quod hanc terram ipsi, & semini ejus obti∣nendam promiserit, quum semen non haberet, De Dieu.
• * 1.15

  v. 6. There is a double summ of years mentioned concerning the seed of Abraham's sojourning, namely Four hundred years, Gen. 15.13. and Four hundred and thirty Exod. 12.40. Gal 3.17. The Four hundred are to be reckoned from the birth of Isaac, who was born in the hundreth year of Abraham, and had Jacob when he was sixty years old. Jacob when he was an hundred and thirty went into Egypt, from thence to the delivery out of Egypt reckon two hundred and ten years, and the summ will be four hundred. To which add twenty five years of Abraham since he came from Haran (for he came from thence in the seventy fifth year of his age) and five more since he came from Ʋr of the Chaldees to Haran, and the sum will be four hundred

  

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  and thirty. The Septuagint on Exod. 1••.40. thought fit to express their sense in this Paraphrase. The sojourning of the children of Israel, which they and their fathers sojourned in the land of Egypt and Canaan was four hundred and thirty years. So that Stephen must be understood to say, that the children of Israel were to suffer, and be oppressed till the end of four hundred years from the birth of Isaac.
• * 1.16

  v. 14. Joseph accersivit Patrem suum Jacob & omnem cognationem ejus in anima••us Sep∣tuaginta quinque. Scilicet, constantem, conscriptam ex animabus 75. Multum torsit interprete•• conciliatio hujus loci eum illo, Gen. 46.27. & Deut. 10.22. ubi 70 solum animas domûs Jacobi, quae intrarunt in Egyptum commemorat Moses. At difficultatis parum est, si dicamus non esse loca Parallela. Moses enim catalogum texit in quo unà cum Jacobo soli ejus posteri, & quidem ex sa••mere ejus egressi, exceptis diserte filiorum uxoribus, v. 26. comprehenduntur: Ob quam causam non ii solum qui cum ipso Egyp∣tum actu sunt ingressi, sed & Joseph eum duobus filiis Ephraim, & Manasse in septua∣genario numero continentur, etsi jam ante in Egypto essent, quia ex faemore Jacobi n••ti, & è terr•• Canaan orti, peregrini in Egypto degerent, adeoque merito haberen∣tur quasi cum Jacobo Egyptum intro iissent: Specialisque in eo catalogo rationis est, quod Judae duo nepote•• ••x Phares, Hezrem scilicet & Hamul, etsi post in Egypt•• nati in numerum istum, v. 11. referantur, ut nempe duorum filiorum Judae Er, & Ouan jam desunctorum locum supple••r••nt. At in oratione Stephani non genealogia J••cobi in∣stituitur, sed quosnam Josephus è terrâ Canaam in Egyptum advocaverit, docetur. Plure••enim quam è faemore Jacobi ortos accersivit, neque omnes è faemore Jacobi ortos accersivit. Excludendi ibi sunt primo duo nepotes Judae, deinde ipse Joseph cum duo∣bus siliis: Illos enim, quippe nondum natos, & se suosque filios, quippe jam in Egyp••o degentes, accersere non potuit. Separatis itaque istis quinque, deinde, & p••tre Ja∣cobo, qui seorsim à Stephano commemoratur, restant ex septuagenario Mos•••• numero 64, nempe undecim fratres, una soror Dina, & 52 fratrum filii; quibus si ad∣jungas undecim fratrum, undecim uxores, quas necessariò Josephus ••nà cum maritis accersivit, quaeque ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pertinebant, habes omnem cognationem ejus in 75 animis. Unde consequitur corruptum esse textum LXX interpretum, qui Gen. 46.27. pro 70. habent 75. De Dieu. Non tantum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fuit, quod scriptores sacri, N. T. versionem Graecam LXX sequuti sunt, sed ex purâ necessitate. Nam alitèr impossibile erat, ut allegationes eorum ex Lege, & Prophetis à gentilibus (ut pote Hebraica non callentibus) examinarentur. Et, si Judaeus in manu habens N. T. queratur, & cavilletur quod receditur in allegationibus à textu Hebraeo, in promp∣tu adest, quod respondeatur; Haec ipsa versio, quae citatur, ipsissima vestra est, quam vos exarastis, edidistis, & mundo proposuistis, ut symbolum, & tesseram Legis, & religionis vestrae, ut ipsissima Biblia vestra. Dr. Lightf. in Heb. ad Epist. prima ad Corinth.
• * 1.17

  v. 16. Quomodo Abraham Emeril à filiis Emor monumentum? Cum hoede Jacobo dicatur, Gen. 33.19. & Josh. 24.32. Masius multique alii textum putant à librariis corruptum, & nomen Abrahami irrepsisse, additum à quodam sciolo descriptore, cum nomen Jacobi à prioribus repetitum rectè conveniat cum verbo emerit. Ludovicus Capellus vult loco Abraham legendum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nepos scilicet Abrahami Jacobus. Rivetus facit nomen Patronymicum Abraham pro Abrahamides & hujusmodi phraseos varia Salmeron & A Lapide exempla afferunt, tùm ex sacris tùm ex profanis literis. Vide plura in Rob. Bailii opere Hist. & Chronolog. Sunt qui Abrahamum putant ideo pro Jacobo nominari, quia Parentes, & filii idem esse moralitèr censentur, atque i••de esse quod 1 Reg. 12.16. Populus Roboamo insensus, dicit, quae pars nobis in Davide? i. e. in Roboamo Davidis nepote, & quod 1 Reg. 15.6. Perpetuum bellum in∣tercessisse legitur inter Roboamum, & Jeroboamum quamdiu hic suit in vivis. Ubi Roboami nomine, qui pridem obierat, Abias filius intelligitur, qui gravitèr afflixit Israelitas usque ad obitum Jeroboami. 2 Paral. 13.17, 18, 19, 20. Sic Christo tribuitur Davidis nomen, Jer. 30.9. & Ezek. 34.23. Bochartus pag. 435. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verti solet quod emerat Abrahamus cum ex sacrâ historiâ constat non Abrahamum, sed Jaco∣bum eum agrum emisse. At cum articulus non exprimatur tam dativus subintelligi potest, quam nominativus, ut sensus sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod emerat (scili∣cet Jacob de quo commate praecedente) Abrahamo. Etsi enim Abrahamus diem suum jam obiisset, ipsi tamen dici potest emptus iste ager, ad designandum scopum, quem in agri emptione habuit Jacob, qui non suit duntaxat, ut eo pro sepulchreto uteretur (neminem enim istie Jacobus in humavit, nec ipse ibi inhumatus est, sed in s••e∣luneá Maepelae, Gen. 49.30. & 23.16.) sed vel maximè, ut primitiae quaedam essent terrae Canaan cujus totius Haereditatem Abrahamo Deus, & semini ejus promiserat, quippe cui primò ••acta est promissio, ut haeres mundi esset, Rom. 4.13. Atque ibi simul causa latet cur non tantum Josephus sed (quod hic à St. Stephano discimus) reliqui etiam Patriarchae à Posteris haereditatem terrae promissae jam capientibus, Sichemum sint translati, atque in ejus agro sepulti, nempe quia ager iste emptus erat Abrahamo tanquam pignus haereditatis totius terrae, Abrahamo promissae. De Dicu. Gen. 33.19. Jacob emisse legitur partem agri siliorum Hemor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 centum agnis. Fortasse pro ag••is, nummi intelligendi sunt agni effigie signati, quales cudisse legitur Servius Rex Romanorum: Fortassè argenti vel pecuniae nomine eo loco censeri possit quicquid illâ ae∣tate praestabat pecuniae vices. Bochart. lib. 1. cap. 2. de ammalib.
• * 1.18

  v. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Conatui datur nomen effectûs.

  3 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ductu Angeli. Sensus est Deum, quum Mosen mitteret prin∣cipem, & redemptorem & Mosis, & redemptionis per eum praestandae regimen universum commisisse manibus hujus Angeli. Unde liquido constat Angelum istum, qui Exod. 3. apparuit Mosi in rubo, quique ibi aliquoties Jehova, ac Deus patrum nuncupatur, ac qui istie Mosen mittit, ac instruit, non fuisse creatum Angelum, sed ipsum filium Dei, per cujus manum Stephanus ait Deum, nempe Patrem, misisse Mosen; qui Angelus vo∣catur quia in hâc actione, ut & in totâ populi liberatione subserviit Patri. Est ille An∣gelus faciei ejus de quo Isa 63.9. Angelus faderis quem Mosi in deserto comitem fuisse eumque in Monte Sinai esse allocutum, Stephanus infra testatur, v 38. Vere ergo prin∣ceps faederis qui populo Israelis tanquam suo, legem tulit in monte Sinai, qui se principem exercitus Domini meritò vocavit, Josh. 5.14. Ideoque non Angelus modo faedetis, sed & ipse Dominus jure vocatur, Mal. 3.1. Hic Angelus eduxit populum ex Aegypto, Numb. 20.16. & duxit per desertum, Exod. 23.20, & 33.2. quem Christum fuisse testatur Apostolus, 1 Cor. 10.9. De Dieu.
• * 1.19

  v. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Respicitur locus, Deut. 32.47. ubi lex dicitur esse vitae, i. e. causa vitae faelicis, quae eximiè vita Hebraeis. Hic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  v 41. Fecere juvencum, ad imitationem Aegyptiorum, apud quos Apidis cultus valdè est vetus, vid. Tacit. Hist. 5 & Herodotum lib. 2.
• * 1.21

  v. 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Reg 5.18. Sic Saturnum vocabant Syri, colebantque non in formâ Regis, sed in formâ Stellae, in Hebraeo est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ciiun quod eandem Saturni stellam significat, sed Arabibus. Gro•• Vos porta••tis Saturnum, stellam Dei vestri, idem est ac si dixisset Vos portastis stellam Dei vestri Saturni; figuras quas fecistis, nempe Taber∣naculum Molochi, scilicet imaginem Caeli, in qu•• Sol, sive Moloch magnus ille astro∣rum Rex, tanquam in Tabernaculo continetur, & Saturni stellam, De Dieu. Praeci∣pua Egyptiorum inter quos versati erant Israelitae idolatria erat in veneratione astro∣rum, & praecipuè planetarum, quorum praecipui erant Sol, & Saturnus, vel Mars, qui Aegyptiacè appellabantur Melech & Remphan, vel Rephan, ut observant docti; Simulacra quaedam horum astrorum solebant Sacerdotes includere certis tentoriolis, vel Tabernaculis, & cistis, eaque circumgestare humeris, populo acclamante, cantante, tripudiante. Hoc imitati sunt Israelitae in deserto, Exod. 32.4.5, 6. Etsi enim ibi non legimus nisi vitulum factum, altare aedificatum, lusum, & potum esse, tamen ex inter∣pretatione Amosi, & Stephani clarum est, fuisse ibi quoque quandam circumgestatio∣nem idoli tabernaculo inclusi qualis olim fuit inter Ethnicos, Streso.
• * 1.22

  v. 48. Sensit Origenes, Deum, cum Templum sibi fieri permisit à Solomone, pari id fecisse proposito, quo & altare, & victimas indulsit, nempè ut se populi genio aptaret, ac eos ritus sibi vindicaret, quos alioqui populus falsis Diis erat impensurus. Templum Christianis est corpus purum, altare animus Sanctus, Simulachra verò omnis generis, vir∣tutes. Vocabant ergo Christiani suorum conventuum loca modò Ecclesias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, modò Basilicas, & eodem sensu Domos Dei: Templi autem appellatione, destina∣tò abstinebant. Grot.
• * 1.23

  v 51. Incircumcisi corde, & auribus] i. e. Cor habentes plenum vitiosis affectibus, Lev. 26.41. Jer. 9.26. & quibus pruriunt aures ad ea audienda, quae vitiis favent, Jer. 6.10. Intellectûs stupiditas, voluntatis pertinacia, & indomiti affectus, praepu∣tium sunt, & membrum quod deponendum est, Col. 3.5. & 2.11. Non hic Judaeis ex∣probratur naturalis corruptio, sed corruptio attracta, qua se ipsos magis, magisque in∣duraverant, exc••ecaverant, & praeputium roboraverant per contemptum Evangelii.
• * 1.24

  v. 5•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro inter. Inter medios exercitus Angelorum. Ostendit quam magnificè data sit Lex inter multas Angelorum turmas. Respicitur locus Deut. 33.2. Grot. Accepistis legem ad ordinationes Angelorum, i e. ordinantibus Ange∣lis vel secundum, & juxta ordinationes Angelorum: huic loco parallela sunt, Gal. 3.19. Heb. 11.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respondet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hebr. Filius Dei, qui quamvis in se Deus, hic tamen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tanquam Angelus Dei, Caeterorumque Angelorum praefectus consideratus, è medio Angelorum, qui eum undique stipabant, legem in monte Mosi dedit, De Dieu.

  Deus Pater legem per filium dedit. Filius usus est ministerio Angelorum. Angeli, nomine filii Dei Mosi legem tradiderunt, eique quid docere Israelitas debeat, praecepe∣runt Moses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad ordinationes seu secundum, vel juxta mandata Angelorum Israelitis legem dedit, seu secundum distributiones Angelorum, quibus legem disposue∣runt, vel distribuerunt in decem praecepta, & decem praecepta in duas tabulas, totámque adeo legem in Moralem, Ceremonialem, Forensem. Distinguenda quoque circa legis promulgationem sunt haec tria. 1. Promulgatio legis per vocem, quae facta est, Exod. 19. in monte Sinai. 2. Scriptio legis in tabulis, quae facta est post hanc pomulgatio∣nem, Exod. 31, & 34. 3. Scriptio legis in libro quae Mosi injungitur, Exod. 34.27. ut lex ex isto libro populo quotidiè praelegeretur, dum tabulae lapideae autographae ma∣nebant in arcâ faederis. In solâ promulgatione usus est Angelorum ministerio, non in scriptione.
• * 1.25

  v. 57. Irruerunt concorditèr in eum] quasi ex judicio zeli quod stante repub. usurpare solebant, sed tantum in eos, qui Judaeis auctores essent ad falsos cultus. Ad quod conni∣vere solebant Sacerdotes, vid. Josephus lib. 15 c. 8. etiam cum sub Romanis essent. Peccabant autem isti homines hic duplicitèr. 1. In legem, quae etiam liberâ repub.

  

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  judicium illud populare exerceri noluit nisi in auctores idolatriae, qualis non erat Ste∣phanus. 2. In Romanos, qui ipsis ademerant jus omne capitalium suppliciorum.
• * 1.26

  58. Testium erat, primos jácere lapides, ac sic semet, si quid falsi subesset sontes fa∣cere caedis, populum vero, qui ipsorum auctoritatem sequebatur, absolvere.
• * 1.27

  59. Domine Jesu, recipe spiritum meum] Hinc discamus immortalitatem animae. Est haec inter primas veritates, quod anima humana sit immortalis, vid. Eccl. 12.7. Mat. 10.28. Luc. 12.4. 2 Cor. 5.8. Phil. 1.21, 22. 2 Pet. 1.14.
• * 1.28

  v. 60. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ne statuas illis hoc peccatum, & hoc Domini exemplo Luc. 23.34. Peccata velut ante Deum stant, vindictam petentia. Emman. Saa.