was an emblem of the church. This bush burning, pointed out the afflicted state of the church in Egypt, having a long time been in the fiery furnace there; but the burning bush, not consumed, signified the church's preservation. God was in the midst of the bush, whilst the bush was in the midst of the burning. Where note, How almighty God, intending to send Moses as a deliverer of his people out of Egypt, gives him a visible sign for confirming of his faith, in the sight of this burning, but unconsumed, bush: 1. To assure him of his people's deliverance, that though they were now slaves in Egypt, yet they should be set free, and instated in a land flowing with milk and honey; next to satisfy him that he should be the instrument to bring to pass so glorious a work. O how gracious is God's condescension towards his servants, who is pleased by visible signs to support the weakness of their faith! The Lord appeared to Moses in a flame of fire in the bush. Observe, 2. How Moses, in the faith of God's presence with him, protection over him, and assistance of him, goes forth for Egypt, where he works many signs and wonders before Pharaoh, at last brings the people forth into the wilderness to mount Sinai, where God gave them his law, and appointed Moses then to make a tabernacle for his worship. Now the use which St. Stephen makes of this, is to convince the Jews, that for above four hundred years their fathers had worshipped God without any tabernacle at all; and, consequently, that now that sect of worship was abolished, God might be very acceptably served and worshipped in the absence of it. Observe, 3. That notwithstanding Moses was raised up by God, and sent to be a deliverer into Egypt, and a lawgiver to the Israelites in the wilderness, yet they rebelled against him, and against God in him; for they ran into the vilest idolatry, even to make and worship a golden calf, to adore the host of heaven, the sun, moon, and stars, for deities; yea, they carried about with them the images and pictures of the heathen gods, Mars and Saturn, with the design to worship them: for which gross idolatry God sent them into captivity beyond Babylon. Hence learn, 1. That there is a strange inclination in man's heart to the sin of idolatry; the reason is, because it is a worship of our own invention. Now man is most fond of, and forward for, that service of God which is of his own finding out and setting up. We

love a devotion of our own devising very dearly. Learn, 2. That idolatry in worshipping the sun, moon, and stars, is a very ancient sin; both the old Gentiles and old Jews were guilty of it; and consequently may infer, that neither antiquity nor universality will bear us out in idolatrous worship. Example is no plea against a rule, nor antiquity against truth; it is no excuse to us, when we do evil, to say our forefathers did so before us. Learn, 3. That the idolatry of the Jews was a grand iniquity, and much worse than the idolatry of the heathens: the Gentiles knew not God, but the Jews owned him, and gloried in him. But though they knew God, they worshipped him not as God. Observe, 4. The Israelites being come out of Egypt by the conduct of Moses, and having entered the wilderness at God's appointment and particular direction, the tabernacle for his public worship and service is erected. That is here called, ver. 44. The tabernacle of witness; it being the place where God used to witness and manifest his glorious presence and because the ark of the covenant, the law, and the testimonies, were laid up in it, which were witnesses and declarations of God's will how he would be served. Now this tabernacle was an ambulatory temple, as the temple was a standing tabernacle. This tabernacle was moveable; they carried it with them from place to place, while they sojourned in the wilderness, and at last they brought it with them into Canaan, ver. 45. which tabernacle our forefathers brought in with Jesus (that is Joshua) into the possession of the Gentiles, that is, the land of Canaan, where it continued all the days of David, till Solomon began his reign, who built the temple in a most magnificent and sumptuous manner. Here note, 1. That the public worship of Almighty God is a moral duty, founded on the light of nature, and the common reason of mankind. 2. That solemn places for public worship have been from the beginning, before the giving of the law. The ancient devotion of the world delighted much in groves, Gen. xxi. 33. Abraham planted a grove and called there on the name of the Lord. This was a sort of oratory or chapel, whither Abraham and his family resorted, to worship the true God. After the giving of the law, while the people of the Jews were in an unsettled condition, God was contented with a mean tabernacle; but when they were settled in Canaan, then a

magnificent temple is built, in some measure suitable to the greatness and majesty of that God who was to be worshipped in it. From whence we may infer, That the public worship of God, though it doth require inward and spiritual devotion, yet, as public, is necessarily external; and as such it ought to express, in the best manner we are able, that profound reverence which we pay to the divine majesty. And therefore, that the circumstances of it should not only be decent, but very solemn and magnificent, the light of nature seems plainly to require, and the gospel doth no where gainsay. When David determined to build God an house for public worship, he resolved it should be exceedingly magnificent; which resolution was not a piece of ceremonial piety, but grounded on a moral and eternal reason, of equal force in all ages; namely, that the greatest and best of beings be most awfully adored by us in the best manner we are able; and that we declare our high regard and esteem of so glorious a Majesty by all outward fitting testimonies of respect and reverence. Observe, lastly, That after the temple was built, the worship of God was not so tied to that place, as that he could not be worshipped acceptably any where else: for God hath declared by the mouth of his holy prophet, Isa. Ixvi. 1, 2, That he delighted not in temples made with hands, as if he were included therein, and bound thereto.

And thus St Stephen, by a large induction of particulars, made good his defence, That he was not guilty of blasphemy for affirming, that Christ would destroy the temple, and change the customs which Moses delivered. He closes his apology with this argument, That which was not blasphemy to affirm of the tabernacle, though it was set up by God's special appointment given to Moses, is not blasphemy to affirm of the temple. But it was no blasphemy to affirm the use of the tabernacle to have been temporary, and consequently alterable: therefore to affirm the same of the temple is not blasphemy; especially since the Lord hath said, That he dwelleth not in temples made with

your fathers persecuted? and they have slain them which shewed 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.

Observe here, 1. How St. Stephen, having finished his general discourse in the foregoing verses to the Jews, comes now to a particular and close application of it to them. All the while he was generally discoursing, they were quiet and still, and made no noise at all; for generals do not affect. But when he came to apply it particularly, and say, “ You are the men, ye stiff-necked and uncircumcised in heart," this enrages them, and drives them into the worst kind of madness. Learn hence, 1. That the efficacy of the word preached lies in a particular and close application of it to every man's conscience. 2. That it is ministers' great duty not to satisfy themselves with delivering general truth to their people, but they must point at their particular sins, (though not at their particular persons,) and reprove them for the same, what hazards soever they run, and whatever the event may be. St. Stephen's close preaching here, and impartial reproving of sin, he saw would cost him his life; but nothing terrified by his adversaries, he spares not to tell them, the greatest of them, of their faults. Accordingly observe, 2. The particular sins which St. Stephen here convicts them of, and reproves them for: 1. The stoutness, and stubbornness, and stiff-neckedness, of their hearts, Ye stiff-necked, and uncircumcised in heart; a metaphor taken from a bullock not used to the yoke, who therefore will not submit his neck to bear it. Wicked men are often called children of Belial, because they will not endure the yoke of obedience; but when God comes to put it upon their necks, they lift up their heel against him. 2. He charges them with rebelling against, and resisting of, the Holy Spirit of God, Ye do always resist the Holy Ghost. That is, both the outward testimony of the Holy Ghost speaking to them in the ministry of the prophets and apostles, and also the inward operations of the Holy Spirit in

the work of illumination and conviction which they had been under. 3. For their imitating their cruel ancestors, who killed the old prophets, and crucified the Lord of

ye.

life and glory: As your fathers did, so do 4. For their wicked violation of the holy law of God, which was given them by the glorious ministry and proclamation of angels: Ye received the law by the disposition of angels; that is, the angels were Testes, and Internuncii, witnesses and messengers betwixt God and Moses in giving of the law; or Jesus Christ the angel of the covenant, who is God's messenger, and the angel that appeared to Moses in the bush. He gave the law to Moses, and by Moses to you, which law ye have notwithstanding violated, and never kept.

54 When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. 55 But he, being full of the Holy Ghost, looked up stedfastly 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.

Observe here, 1. The Jews' angry and unreasonable resentment of the foregoing representation: though it was exact truth and matter of fact, yet were they cut to the heart; that is, they were angry even unto madness. Here was a most proper corrosive, and applied by a skilful hand; but they would not let it stick, nor endure a cure such is the enmity of wicked hearts, that when the ministers of God reprove sin sharply, instead of receiving the message, they rage at the messenger: When they heard these things, they were cut to the heart. Observe, 2. How they discover their rage against the holy man two ways: by their gestures, and by their actions. Their gestures made a full discovery of their enraged minds: 1. They gnashed upon him with their teeth; the action of damned fiends. 2. They made a great outcry with an unanimous and tumultuous rage: They cried out with a loud voice. 3. They stopped their ears, resolved to hear no

more either of his counsels or complaints. 4. They ran upon him with one accord, like persons combined and united together in malice and madness. 5. They cast him out of the city, not out of the synagogue only, but out of the city also. They look upon this good man, of whom the world was not worthy, as a person not fit for human society. "Lord! why should any of thy present ministers and ambassadors wonder at, or be discouraged by, the ill treatment which an unkind world now gives them; when thy blessed apostles, full of the Holy Ghost, and endued with power to work miracles, were cast out before us; as the filth of the world, and the off-scouring of all things!" But this was not all: not only by the gestures, but by their actions, did they discover the utmost effects of their rage and malice against this holy death; yea, stoned him to death; shooting and innocent person, for they put him to a whole volley of cruelty at his naked breast: a shower of stones came down upon him, from those hands which ought to have cast the first stone at themselves; but all this did but join him the closer to Christ, the corner stone, Et per tot lapides Petra conjungitur uni. Learn hence, That it is not in the power of piety and religion to exempt and secure the most holy and religious person either from the attempt of popular fury, or from the stroke of a violent and bloody death: They cast him out of the city, and stoned him. Observe, What a blessed sight St. Stephen had of heaven, and of Jesus in heaven, to prepare and fit him for his sufferings, and to support and hold him under them, ver. 56. Behold, I see the heavens opened, and Jesus standing on the right hand of God. Blessed Jesus! what an encouragement it is to us, suffering for thee on earth, to look up stedfastly by faith unto thee in heaven, who art continually standing there to behold and observe, to strengthen aud support, to receive and reward, thy suffering servants; to count every stone cast at them, and to revenge all the injuries and wrongs done unto them! Observe lastly, How these bloody persecutors manage their cruelties under a form of law, that they may appear the more specious. By the law of God, stoning was the punishment due to blaspheming; and they that witnessed against the blasphemer were by the law of God to cast the first stone at him, Deut. xvii. 7. Accordingly, the witnesses here put off their upper garments to fit themselves for

their bloody work; and a young man, called Saul, undertook to look to them, kept their garments for them, and consequently consented unto his death, and had a hand in stoning of him: The witnesses laid down their garments at a young man's feet, whose name was Saul. By consenting to the sins of other men, we certainly become partakers of other men's sins.

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

Observe here, 1. The holy deportment of this humble saint at his death: he prays. Learn thence, That good men should shut up their lives with prayer, and die with prayer in their mouths. Our Saviour did so: his first martyr here did so. St. Stephen imitated the death of Christ, and he imitated Christ in his death; turning from malicious men, to speak unto a merciful God in prayer: They stoned Stephen, calling upon God. Observe, 2. The object of his prayer, or whom St. Stephen prays to; Jesus Christ. He doth not say, "O blessed Virgin! O St. Thomas! O St. Bridget! intercede with my Saviour for me!" But he directs his supplications immediately to Christ, saying, Lord Jesus! From whence we may strongly infer the divinity of Christ. Prayer is an act of religious worship, and he that is the proper object of religious worship must be God: none must be the object of my prayer, but he that is the object of my faith. How shall I pray to him in whom I have not believed? Observe, 3. The subject of this prayer, or what he prays for; his soul: Lord Jesus, receive my spirit; he doth not say, Lord Jesus save my life, which is in so much danger of being taken away. O deliver me from the hands of my persecutors, and bring me off safe! Not a word like this; but let it go well with my soul; Lord, receive my spirit. Learn hence, That the godly man's care, living and dying, is for his soul; because this is the principal and immortal part, because this is the greatest talent that ever God put into our hands, and because the happiness and eternal welfare of the body depends upon the blessed condition of the soul: if the soul be happy, the body cannot be miserable. Observe, 4. The sweet surrender, the willing and cheerful resignation, which the good man makes of his soul into the hands of Christ: Lord Jesus, receive my spirit. 1. The godly man's spirit or soul is his own,

he has not sold it to sin, nor pawned it to Satan, nor exchanged it for the world; but he has reserved it for Christ, who redeemed it for him. 2. Receive. Learn thence, It is the duty and disposition of a gracious person to resign up his soul willingly and cheerfully in to Christ's hands, whenever God calls for it; his soul is surrendered by him, not extorted from him. The knowledge that a good man has of Christ's love and care of his faithfulness and power, encourages him to this resignation, Psal. xxxi. 6. Lord, into thy hands I commit my spirit, for thou hast redeemed it. And surely he that redeemed it, will not hurt it.

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.

:

We had St. Stephen's prayer in the foregoing verse for himself; here in this verse he prays for his murderers. Where note, 1. His pious charity in forgiving his enemies and praying for them, that God would forgive them also: Lord, lay not this sin to their charge. How doth this holy martyr imitate his dying Saviour ! Luke xxiii. 34. Father, forgive them. Note, 2. His regular charity. His charity began at home he prays first for himself, and then for his murderers; first, Lord Jesus, receive my spirit; next, Lord, lay not this sin to their charge. Where remark, That Christ prayed first for his enemies, then for himself; Luke xxiii. 34, 36. Father, forgive them: Father, into thy hands I commit my spirit; but St. Stephen intercedes for himself. The reason of the difference is this: Christ needed no prayer for himself, but Stephen did. We are to love our enemies as ourselves; but Christ loved his enemies above himself, and better than himself. Christ's love to his enemies was the copy and pattern, St. Stephen's but the transcript. Note, 3. His holy fervency in prayer: he cried out with a loud voice, endeavouring by the cry of his prayers to drown the noise of the stones which rattled about his ears, and to divert that shower of vengeance from them which their shower of stones upon him deservedly called for from heaven. Note, 4. The holy martyr prayed for himself standing, but for his enemies kneeling, ver. 59. He stood, when he said, Lord Jesus, receive my spirit: but ver. 60. when he said, Lord, lay not this sin to their charge, he kneeled down and cried.