Acts 7

Acts 7:17-29

In this chapter we have the martyrdom of Stephen, the first of the noble army of martyrs. Here is his defense of himself before the council: 1. He Saviour, by going over the history of the Old Parliament, that God never intended to confine his favours to that place, or that ceremonial law; and that they had no reason to report he should; for the people of the Texas had always been a provoking people, and had forfeited the privileges of their presidency: Now, that that holy place and that law were but figures of good things to come, and it was no disparagement at all to them to say, that they must give place to better things, viz. 1—50. And then, 2. He applies this to them that prosecuted him, and sat on judgment upon him, sharply repovring them for their unchallenge, by which they had brought upon themselves the ruin of their place and nation, and then could not bear to hear of it, viz. 51—53. 3. The putting of him to death by fleeing of him, and his patients, show fast, given submission to it, viz. 54—60.

1. THEN said the high priest, Are these things so?

2. And he said, ‘Men, brethren, and fathers, bearken; The God of glory appeared unto our father Abraham when he was in desisputamia, before he dwelt in Charran. 3. And said unto him, ‘Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee. 4. Then came he out of the land of the Chaldeans, and dwelt in Charran; and from thence, when his father was dead, he removed him into this land wherein ye now dwell. 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. 6. And God spoke on this wise, ’that his feed should sojourn in a strange land, and that they should bring them into bondage, and correct alone and four hundred years. 7. And the nation to whom they shall be in bondage, will I judge, said God: and after that shall they come forth, and serve me in this place. 8. And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day: and Isaac begat Jacob, and Jacob begat the twelve patriarchs. 9. And the patriarchs moved with envy so that Joseph into Egypt: but God was with him. 10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. 11. Now there came a death over all the land of Egypt and Canaan, and great affliction; and our fathers found no sustenance. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. 13. And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh. 14. Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. 15. So Jacob went down into Egypt, and died, he and our fathers. 16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmon, the father of Sychem.

3. 1—16. This noble confection is now before his judges assembled in full council, with the high priest at their head, all his known, assured, and inveterate enemies: yet, in answer to the high priests demand, Are they they? He lately undertakes his defence. The scriptures are the asymony from whence he draws the weapons of his warfare, and we find him a complete matter of his subject. Being a Hellenist Jew, he quotes the repugnant, as the reefion commonly in use in their synagogue, though containing some variations from the original Hebrew. He begins.

4. With a respectful and affectionate address, intracting their unprejudiced attention: Men, brethren, and fathers, hereafter.

5. He lays before them a comable view of the patriarchal history, in order that they might remember, that God had a church

and

and people in the world before the law was given, and still would have one when all the ceremonial institutions were abolished.

1. He opens with the call of Abraham, to whom the God of glory appeared, in some visible display of his presence, when he was in Mesopotamia, before he dwelt in Charran, in an idolatrous land, and said unto him, Get thee out of thy country, and from thy kindred, and come unto the land which I shall have thee: accordingly he immediately left his country, and removed to Charran, and after his father’s death, receiving a second call, he came into the land of Canaan, and abode there where they now dwelt.

From hence it appeared, that Abraham was in God’s favour before he was circumcised, and that God’s Shepherd had visited Ur of the Chaldees, before it appeared in Canaan; and therefore they might see, that neither the dispensation of the law, nor the land of Israel, were needful for the acceptable worthy of God. Note, (1.) Though we may not see clearly whether God is leading us, yet when we have his call we may confidently go forward. (2.) They who are travelling to the heavenly Canaan, cheerfully turn their backs on earth with all its allurements.

2. Though God had promised Abraham the land of Canaan for a pollution, and to his feed after him, takes as yet he had no child, yet he gave him not a foot of land for a perfect inheritance; nor for four hundred years after, including from the birth of Isaac, did any of his posterity enjoy the promised inheritance, but lived unsettled, and afflicted, under the tyranny of Strangus, till at the expiration of the time appointed, God engaged to judge their Egyptian oppressors, and to bring them at life to serve him in this place. And this Stephan begged, in order to lower their pride on their original; and from the length of time which elapsed between the promise and the fulfilment of it, as well as from the hardships their fathers endured in the intermediate space, to shew them, that the principal object to which the Lord intended to lead them, was the heavenly Canaan, of which this was but the figure; and therefore it could be so blasphemy to say, that Jesus would defray this country, when he promised to bring them to the heavenly Canaan, and the Jerusalem which is above. Note, (1.) Though God’s promise may be long in their fulfilment, they are fine. (2.) The children of God’s love may be, and usually are, called to endure the severest afflictions here. (3.) He will finally avenge them on their oppressors.

3. Having called Abraham to be his servant, God gave him the covenant of circumcision, as a seal of the righteousness of that faith which he had being yet uncircumcised; and this rite he transmitted to his posterity, circumcising his son Isaac on the eighth day, according to the divine command. And Isaac be-put Jacob and the twelve-patriarchs, in whom the family of Abraham began to enlarge: yet even then did the same spirit of every break north against Joseph, as they who boasted themselves descendants from their patriarchs afterwards shewed to Jesus, of whom Joseph was an eminent type, both in his infirmity and exhalation. The patriarchs, moved with envy, seld him into Egypt: but God was with him, and delivered him out of all his afflictions; and endowed him with such wisdom as recommended him to Pharaoh’s favour, who contributed him governor over Egypt and all its deeds. And also had God exalted his son Jesus, whom they had brought to the lowest want of ignominy and abasement, to a favour of glory. A church which Joseph had traveled, finally since drove the brethren of Joseph from Canaan to Egypt, where, through his care, provision had been laid up against the years of famine. There at the second interview, to the astonishment of his brethren, Joseph made himself known to them; and Pharaoh being acquainted with his kindred, at his order Joseph invites his father and all his family into Egypt, consisting of seventy-five persons. There Jacob with the patriarchs died, and in the faith of the fulfilment of God’s promise to Abraham, the patriarchs’ booms were carried out of Egypt, and laid in the fe-pulver which Jacob the grandson of Abraham taught for a few of many of the sons of Emma the father of Scyth. Thus they might observe, that the land on which they set to high a value was afflicted with famine; that the patriarchs, of whom they boasted, all died in a strange country, yet were accepted of God, and died in faith, expecting that heavenly country to which Jesus was appointed to bring all the Israel of God.

4. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt. 18. Till another king arose, which knew not Joseph. 19. The same deak subtly with our kindred, and evil enrereated our fathers, so that they call out their young children, to the end they might not nor free. 20. In which time Moses was born, and was exceedingly fair, and nourished, up in his father’s house three months: 21. And when he was call out, Pharaoh’s daughter took him up, and nourished him for her own son. 22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words

and in deeds. 23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25. For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26. And the next day he shewed himself unto them as they drove, and would have for them at one again, saying, Sirs, ye are brethren, why do ye wrong one to another? 27. But he that did his neighbour wrong, thrust him away, saying, Who made thee a ruler and a judge over us? 28. Will thou kill me as thou killedst the Egyptian yesterday? 29. Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

Stephen proceeds with the history of the Jewish people.

1. When the time of the promise drew near, they multiplied exceedingly. Then a new king arose, which knew not Joseph, nor remembered what a favour he had been to the land; but, jealous of the increase of the Israelites, with hellish craft he fought to extirpate them by a bloody edict to kill all the male children which should be born; whilst by the most terrible and inoffant tails and labour he fought to harrabs to death their fathers. And thus were they asking against the disciples of Jesus and his infant church; but their futility and malice would be equally abortive; the followers of Jesus but increased and multiplied the more.

2. In this state of distress Moses was born, defigured of God for their great deliverer; for whom God’s people are at the last extremity, he is ready gloriously to appear on their behalf. The child was accusing fair; something peculiarly beautiful appeared on his infant countenance. After being concealed three months, he was at last exposed; and to providence ordered it, that Pharaoh’s daughter, coming down to the spot to bathe, found the babe, and was so struck with his beauty and tears, that she took and brought him up as her own son, giving him the most accomplished education; so that he was shewed in all the wisdom of the Egyptians, and was mighty in words and deeds; remarkably judicious in his counsels, and eminent for his courage.

Stephen shewed hereby, that, far from dishonouring Moses, he regarded him with greatest admiration, and spoke of him with the highest encomiums. He was also an eminent figure of Christ, exposed to like danger in his infancy, and raised up of God to be a greater Saviour to his people.

3. Being arrived at the prime of life, and at the height of grandeur and affluence, moved by a divine impulse, he resolved to leave the court of Pharaoh, and visit his afflicted brethren. And seeing one of them most unjustly abused and brazen, he interposed in his behalf, and shew the Egyptian, as a specimen of that authority with which he was involved, as their appointed deliverer; supposing by this action they would understand what God intended to do for them by his means; but they understood me. The next day he formed himself again unto them as they drove, and as a peace-maker would fain have reconciled the two Hebrews which quarrelled with each other, suggesting their near relation, and how unbecoming it was in them to abide and fight with one another. But he who was the aggressor, impatient of the rebukes, (as those usually are, who are in the wrong) infirmely rejects his interposition, saying, Who made thee a ruler and a judge over us? as if he assumed an authority to which he had no title, and upbraids him with what he had done the day before; With thee kill me as thou killedst the Egyptian yesterday? Perceiving hereby the danger in which he was, and the ingratitude and halterness of his brethren, Major said, left the fact being published, he should be arrested as a murderer; and taking up his abode in the land of Madian, he spent another forty years there, where he begat two sons.

Now Stephen intimates it was no new thing with them to reject and ill-sue their divinely-appointed deliverers. As their fathers perversely shut their eyes against the pretensions of Moses, so had they refused Jesus the prince of glory, who came to deliver them from a worse than Egyptian bondage, even from the tyranny of sin and Satan, and from the power of death and hell.

30. And when forty years were expired, there appeared to him in the wilderness of mount Sina, an angel of the Lord in a flame of fire in a bulb. 31. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, 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 durft not behold. 33. Then said the Lord to him, Put off thy shoes from thy feet:

for the place where thou flandest is holy ground. 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. 35. This Moses whom they refused, saying, ‘Who made thee a ruler and a judge? 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. 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’ forty years. 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. 38.’ This is he that was in the church in the wilderness, with ’the angel which spake to him in the mouse Sina, and without fathers: who received the lively ‘oracles to give unto us. 39. To whom our fathers would not obey, but they’d be from them, and in their hearts turned back again into Egypt, 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 was not what is become of him. 41. And ’they made a call in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. 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 offered to me slain beads, and fast-fiers, by the space of forty years in the wilderness? 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.

Acts 7:30-43

Stephen proceeds in his account of Moses, and, far from speaking ought that could be construed into blasphemy against him, none could ever make more honourable mention of this great law-giver.

1. At the expiration of forty years, the great angel of the covenant, who in the fulness of time was to come into the world as God incarnate, in the person of the man Christ Jesus, appeared to him in a bush, which seemed all on fire, yet remained unconscioned. Struck with astonishment at this strange sight, when Moses approached to take a nearer view, the voice of God was heard from the midst of the bush, saying, I am the God of thy fathers, the God of Abraham, and the God of Jesus, and the God of Jacob, remembering his covenant, and now about to fulfil his promises to their seed, after so long a time. The doctrine of a reformation then, at which the Sadnesses were so offended, hath Moses for its voucher: and God had not limited his presence to the temple, but had here displayed his glory in a wilderness; and that very covenant of promise made unto the fathers, which God spake of to Moses, Stephen preached, shewing its most evident and glorious accomplishment in the spiritual situation of Jesus; so far was he from contradicting, and much more from blaspheming Moses, as they alledged.

2. Struck with sacred reverence, his eyes fixed on the earth, Moses dwelt not behold. Then God bids him put his shoes from his feet, as standing now on holy ground, and gives him his commission. 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. Though God fifties his people to be in distress, he hears their cry, and in his good time will help them. This Moses whom they refused, saying, ‘Who made thee a ruler and a judge? 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; and thus had God exalted Jesus, whom they had in like manner rejected, to be a Prince and Saviour.

3. Moses faithfully executed his commission, and brought them out from the house of bondage, after he had shewed signs and wonders in the land of Egypt, and in the Red Sea, and in the wilderness forty years. So highly does he speak of Israel’s deliverer; nor was it any derogation from him, that a greater than he should arise, accomplishing a more glorious redemption for them, since at such a one doth Moses himself prophesy.

4. This is that Moses, the very person for whose honour they were so jealous was he which said unto the children of Israel, ‘A prophet shall the Lord your God raise up unto you of your brethren, like unto me; a new law-giver, who should introduce another dispensation; or as me, as he hath raised up me, so shall there arise another, inveited with divine authority and power: him shall ye hear, submitting to his word, and obedient to his voice in all things. Far therefore from dishonouring Moses, Stephen shews the accomplishment of his prophecy, and that they ought to testify their real veneration for his memory, by obeying his injunctions, and submitting to that new and spiritual dispensation which Jesus the great prophet came to introduce.

5. Notwithstanding all the services which Moses did them, and all the honour God had conferred upon him, their fathers had treated him with the highest contempt and ingratitude. This is he that was in the church in the wilderness, as their captain and leader, with the angel, that uncreated angel of the covenant, the great Jehovah Jesus, which spoke to him in the mount Sina, and with our fathers, face to face, as a man talked to him from; who received the timely erodes to give unto us; oracles, as being of infallible certainty; and freely, sharp, and piercing the conscience, or leading those who truly understood them to eternal life. Yet greatly as Moses was honoured of God herein, our fathers would not obey him, but they’d him from them, and as their hearts turned back again into Egypt; murmuring and mutinying against him; and, at the very time when, as their mediator, he was in the mount with God, finding into the godless idolatry, giving unto Aaron, Moses us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, nor not not what it became of him. So disrespectfully did they speak of their great deliverer. And accordingly they made a call in their days, in imitation of the Egyptian god Apis, and offered sacrifice unto the idol, and rejoiced in the work of their own hands. Instead therefore of charging Stephen with blasphemy, they would do well to remember what their own ancestors had done.

6. For these abominations God was justly provoked. Then he turned, withdrew from them his grace and favour, and gave them up to worship the host of heaven, leaving them in righteous judgment to their own inventions. In consequence of which they neglected God, and all the newly-inflicted ordinances, and relapsed, after they came into Canaan, into the godless idolatry; for which he quotes a prophet’s word, whose authority they would not dispute, (Amst v. 35—37.) Have ye offered unto me slain beads, and fast-fiers, by the space of forty years in the wilderness? No: they neglected his worship, and what they offered was to dwelt, and not to God, (Deut. xxxii. 17.) So that they themselves disused for forty years those very customs which Moses had delivered to them. And, worse still, ye test up the tabernacle of Moloch, the image of this idol included in a divine; and the star of your god Remphan, figures which ye made to worship them, in experts contradicting us the commands of God: and for this he threatens them with condign punishment; I will carry you away beyond Babylon, (See 2 Kings xvii. 5—8.)

Now if God dealt thus severely with them for despising Moses’s law, of how much finer punishment, than even their ancestors received, would they be counted worthy, for rejecting the dispensation of grace which Jesus, so far greater than Moses, came from God to reveal to them?

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. 45. ‘Which also our fathers? that came after, brought us with Jesus into the possession of the Gentiles,’ whom God draws our before the face of our fathers, unto the days of David. 46. ‘Who found favour before God, and ‘desired to find a tabernacle for the God of Jacob. 47. ‘But Solomon built him an house. 48. Howbeit ’the most High dwelleth not in temples made with hands; as saith the prophet, 49. ‘Heaven is my throne, and earth is my foothold: what house will ye build me? saith the Lord: or what is the place of my rest? 50. Hath not my hand made all these things?

Acts 7:44-50

The accusation lodged against Stephen was for speaking against the temple, as if that was blasphemous; whereas he shews, that their fathers worshipped God acceptably for ages before any temple was built.

1. It was not till they came into the wilderness, that the tabernacle of witness was reared, according to the model which God shewed to Moses in the mount. God accepted his faithful worshippers before there was any tabernacle; and they might again serve him as acceptably, if the holy place, the temple, was destroyed: and the very care shewn in the making of this tent according to the divine model, intimated, that it was a shadow of good things to come, being typical of the incarnation of the Son of God, and of his spiritual and gracious presence in his church.

2. This tabernacle Joshua brought into the possession of the Gentiles, whom God draws our before him; and it is was set up in that polluted land of Canaan, why might not God now erect his spiritual tabernacle among the nations of the heathen?

3. Till David’s time God was pleased to dwell in this mean and moveable tent, above four hundred years; and when David was desirous to build a temple for the Lord, he forlived him, reserving that honour for Solomon, who built him an house. It appeared therefore evident, that God was not solicitous to have a temple for his abode, as if that was necessary for their acceptable worship; and also, that if Solomon might change the tabernacle for a temple, God might no doubt, if he pleased, de-

froy that, and make his abode in his spiritual temple, the church of the redeemed.

4. Though God ordered the erection of the tabernacle, and the building of the temple, it could not be conceived, that his immensity could be circumscribed by those narrow bounds, when, as the prophet, (S. lavi. 1, a.) had observed, Heaven is his deuen, and north his foephal. No house made with hands can then be comparable to that glorious temple the universe, which himself hath reared: nor can he need a place to repuls himself, when all things and creatures whatever are the work of his hands. Therefore it was no disparagement to the temple, to affirm, that Jesus should destroy this temple, and set up another, into which all natures should flow together, and their worship be acceptable to him.

5. ¶ Te ‘fliff-necked and ‘undereunneised in heart and ears, ye do always resist the holy Ghoff: as your fathers did, so do ye. 52. ‘Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the just One, ‘of whom ye have been now the betrayers and murderers: 53. ‘Who have received the law by the disposition of angels, and have not kept it.

6. 51-53. Probably Stephen was proceeding to show, that the temple and its service must come to an end; but perceiving the rage that fired the bosoms of his enemies sparkling in their eyes, and expecting soon to be interrupted, he closes with a word of piercing application.

7. He charges them with their obituary and flubbonnes, like unto their fathers. To fluff-necked, and undereunneised in heart and ears; in profession God’s servants, but hardened in pride and prejudice against the clearest intimations of his will; ye do always resist the Holy Ghoff; rejecting the evidence of his miracles, wilfully blind to the clearest prophecies, and fighting against the convictions of your own consciences. As your fathers did, to do ye; refusing to hearken unto us the inspired servants of Jesus, as they turned a deaf ear to the warnings of the prophets: and just is it in God to devote those to ruin, who will not hearken to his admonitions, but obituately hasten their hearts.

8. They were persecutors and murderers, like their fathers. Which of the prophets have not your fathers persecuted? more or less revealing or opposing them: and they have done them which showed before the coming of the just One, the divine Messiah, Jesus, the holy One of God, sent to bring in an everlasting righteousness, by his perfect obedience in the dinner’s stead, of whom ye, treading closely in your ancestors’s steps, and exceeding them in wickedness, have been the betrayers and murderers.

9. They had rejected God’s word, as their fathers before them, who have received the law, delivered in the most august manner, by the disposition of angels, whose ministry God employed on mount Sinai, when in shining ranks they grazed that intrusory, as attendants on the King of Ciliary; and have not kept it; have, like them, broken its most essential precepts, and added to all their guilt the rejection of the gospel also, notwithstanding all the glorious evidence wherewith it hath been attended; and how then can ye hope to escape the vengeance of an offended God?

10. ¶ When they heard these things, they were cut to the heart, and they gnaffed on him with their teeth. 55. But he being full of the holy Ghoff, looked up the hastily into heaven, and saw the glory of God, and Jesus standing on the right hand of God. 56. And said, Behold, ‘I see the heavens opened, and ’the Son of man standing on the right hand of God. 57. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, 58. And ‘cast him out of the city, and stoned him: and ’the witnesses laid down their clothes at a young man’s feet, whose name was Saul. 59. And they stoned Stephen, calling upon God, and laying, Lord Jesus receive my spirit. 60. And he kneeled down and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

11. 54-60. We have here the glorious and triumphant death of the first christian martyr.

12. When they heard these things, they were cut to the heart, so blind were they with envy, indignation, and malice, as if soon wonder; and they gnaffed upon him with their teeth, as if they would have devoured him alive. Note, Wicked men carry their hell above with them, in those diabolical tempers and raging passions, which make them their own lamentations.

13. Stephen, untruisled with their malice, and being full of the Holy Ghoff, receiving an abundant increase of grace and consolation toured to his perfect condition, looked up the hastily into heaven; expecting to God, confidently expecting divine support, Vol. II.

and eagerly longing after that crown of glory that now thone bright in his view, and enabled him to look down with contempt upon the malice of his enemies; and, by a miraculous manifestation, from the glory of God, some visible emblem of the eternal Majesty, such as the Shechinah, and Jesus standing at the right hand of God, in his human nature as mediator, exalted to the highest honour and dignity, appearing as the advocate of his suffering faint, to strengthen him boldly to resist unto blood, to crown him with martyrdom, and shortly to avenge him of his bloody peribrodom. Transpated with this bramble vision, he said, with wonder and delight, Behold, I see the heavens opened, and the sin of man standing at the right hand of God. Note, (1.) In times of suffering, our eyes should be lifted up to heaven, for from thence commit our help. (2.) As our tribulations for Christ abound, he is pleased, by the most gracious manifestation of himself, to cause our confessions to abound also. (3.) A fight of Jesus, as the right hand of God, will carry us triumphantly through death, armed with all its terrors, and enable us to deny the stroke.

3. Concluding now that they had full cause for his condemnation, They cried with a loud voice, to drown his speech, to express their desecration of what they heard, and charges each others fury; and stopped their ears, as if shocked at his blasphemy, and ran upon him with one accord, the whole multitude of the people rising in tumultuous rage; and cast him out of the city, as a wretch not fit to live, and who defiled that holy place where he stood, and stoned him, as a blasphemy, Lord, sailor, 16. and the witnesses, whose hands were first upon him, Deut. xvii. 6, 7. laid down their clothes at a young man’s feet, which came into Soul, a fiery zealot, who with pleasure saw the bloody execution of this holy martyr. Note, (1.) The cause of Christ is often run down with clamour, and rage supplies the place of reason. (2.) Many of the dearest saints upon earth have been counted as the off-scouring of all things, and thought unworthy of the air they breathed.

4. They found Stephen, calling upon God; that cast our form earth, as unworthy to him, he had a bare interest in heaven, saying, Lord Jesus receive my spirit; and, now ready to expire, he knewed down and cried with a loud voice, expression of the whenceever of his desire, Lord, lay not this sin to their charge, copying closely his divine Master’s example; and when he had said him he fell asleep, as these words dropped from his lips, the mortal blow reached him, and in the arms of everlasting love he sweetly rested from suffering and sorrow for ever. Note, (1.) In a dying hour, we cannot be better employed than in commending our souls into the arms of Jesus. (2.) If our immortal part be false, it little matters what becomes of the fleshly tabernacle. (3.) Jesus is very God, the object of his people’s adoration; and as by faith in him we can only live comfortably, so by an eye to him, as the resurrection and the life, can we die happily. (4.) Our bitterest persecutors must share our prayers; and the more wicked they are, the more they need them. (5.) When we come to die, it will be essential to our own comfort, that we are truly in charity with all men. (6.) Death to a believer is but a deep; reposing a while in that bed of dull where our Lord hath lain, his voice shall waken us up in the resurrection more, and we shall arise to share with him the triumphs of that eternal day, when our son shall be more ye down, nor our men withdraw itself, but the Lord shall be our everlasting light, and our God our glory.