vexed sorely the whole Earth as Sulpitius Severus expresseth it Sac. Hist. l. 1. So now a hardness of Heart blindness of Mind and a Famine of the Heavenly Bread came upon those who are called Egyptians by a certain Figure of Speech who profess the Christian Religion externally and upon the Jews who would drive away exterminate and cast out Christ 12. He sent our Fathers first That is In the first year of the Famine As if he had said Jacob pinched with Famine sends his ten Sons for Corn into Egypt keeping Benjamin his youngest Son with him at home So saith Daniel Brenius in the first Embassage whereby the Jews are hitherto compelled to be as it were disowned of God in Egypt Spiritually so called Messias the deliverer altho by them desired yet is not acknowledged because they were not yet aright affected for the evil of rejecting him and the Judgments they thereby brought upon themselves 13. And in the second To wit Year of the Famine when Joseph's Brethren returned to him for Corn. Known c. That is He made himself known to them * Gen. 45.1 And so Joseph's Kindred was made known unto Pharoah or Mephramuthosis The manifestation of Joseph to his Brethren when they returned to him the Second time saith the now cited Daniel Brenius doth typically represent to us that the Jews at last brought under with calamities at the second time when the Gospel of Christ shall be again Preached and his name spread throughout the whole Earth shall acknowledge him for the Messias and God on the other side owning them for the Messias s Brethren will make them partakers of his good things through him 14. Then sent Joseph c. As if he had said At the command of King Mephramuthosis Joseph sends back his Brethren furnished with Chariots Provision and Presents to bring thither his Father and his whole Family with all expedition forewarning them that the Famine would continue five years longer as saith Sulpicius Severus Sac Hist l. 1. See Gen. 45. Threescore and fifteen Souls That is consisting of 75 Persons Interpreters have been at very much pains saith the famed Lud. de Dieu to reconcile this place with that of Gen. 46.27 where Moses makes mention only of 70 Souls of Jacobs House that went down into Egypt But there is no great difficulty in it if we say that the places are not parallel For Moses makes his account wherein together with Jacob only his posterity and those that proceeded out of his Loins are comprehended his Sons Wives being expresly excepted v. 26. For which reason not only those who actually entred Egypt with him but also Joseph and his two Sons Ephraim and Manasse are comprehended in the number of seventy although they were in Egypt long before because both as proceeding out of Jacobs Loyns and being as to their Original of the Land of Canaan they were strangers in Egypt and so were deservedly reckoned as if they had gone down into Egypt with Jacob. And it is of singular moment in that Catalogue that Judas's two Grand-Children by Pharez to wit Hezron and Hamul although they were not then born as may be gathered from the series of Time but afterwards in Egypt are comprehended in that number v. 11. that they might supply the place of the two Sons of Juda Er and Onan then deceased For which reason also Num. 26.21 whereas in the rest of the Tribes not the Grand-children but only the Children make up the Princes of the Families in the Tribe of Juda alone not only his Sons Selah Pharez and Zera but also his Grand-children Hezron and Hamul are made Princes of the Families of Judah as if added to his Sons But none of these things have place in Stephens Discourse for he does not give a Genealogy of Jacobs Race but only gives an account who they were that Joseph sent for from the Land of Canaan into Egypt His words are Then sent Joseph and called his Father Jacob unto him and all his kindred threescore and fifteen Souls He sent for more than proceeded out of Jacobs Loyns but did not send for all that came out of his Loyns First therefore Juda's two Grand-children are to be excluded there then Joseph himself with his two Sons for he could not send for those as not yet born nor himself and his Sons as already dwelling in Egypt Therefore if we substract these five and then Jacob their Father who is mentioned apart by Stephen there remain of Moses number of 70. but 64 to wit the Eleven Brethren one Sister Dina and 52 Sons of the Brethren to which if we add the eleven Wives of of the eleven Brethren which undoubtedly Joseph sent for together with their Husbands and which belonged to the Kindred ye have his whole Kindred 75 Souls The Ethiopick renders it And Joseph after that he knew that he commanded that they should call his Father and all his Kindred And there came unto him 75 Souls Which version excludes Joseph and his Children because they could not be said to come unto him but in that he errs that he includes Jacob also in the number of the 75 Souls as coming also with the rest to Joseph For that number agreeth only to his Kindred Nor does it militate any thing against what is said that most are of Opinion that the ten Sons of Benjamin who are comprehended by Moses in the number of the 52 Grand-children of Jacob Gen. 46.21 were at that time either none or few of them born and therefore they could not be rightly said to have been sent for by Joseph For it may be answered that his Sons though born afterwards might be rightly added to the number lest he only among all the Brethren should be reckoned without Children But there is no necessity to recur to that seeing he was of that age then that he might have had so many Children For Joseph was thirty years of age when he was first brought before Pharoah Gen. 41.46 Betwixt which time and Jacobs entrance into Egypt interceded seven years of Plenty and two of the Famine Gen. 45.6 Now when Joseph was 39 years of age Benjamin might be of the age of 37. at which age especially where Polygamy had obtained why might not he be Father of ten Sons Hence it may be collected that neither is there any error to be imputed to Moses's Text from Stephens words nor to Stephens words from Moses's Text but that both spoke very well according to their different intent Hence it also follows that the Text of the Seventy Interpreters is corrupted which Gen. 46.27 instead of Seventy has Seventy five Which seems certainly to have been done by some Christians who when they could not reconcile the place of Stephen with the words of Moses and did believe that by all means Stephen was to be credited they altered the Greek Text of Moses or rather corrupted it that it might be at least demonstrated whence Stephen had these
things There are manifest signs of Corruption For First All the Hebrew Copies Josephus Antiq. 4. and the ancient Latin Interpreter read only 70. Secondly The Seventy Interpreters themselves Deut. 10.32 where this story is repeated do agree with the Hebrew and number only 70. Thirdly That they might varnish the 27th Verse we have mentioned with the more likeness of Truth they have corrupted also the 20th Verse where contrary to the Faith of all the Hebrew Copies and the Samaritan and Ancient Latin they have added five others of Joseph's Posterity to wit Machir the Son of Manasses by his Concubine Syra and Galaad Machirs Son Manasses Grandson As also Ephraims two Sons Sutalaam and Taam and Edem one Son of Sutalaam Ephraims Grandson But instead of Taam Augustin 16 Civ Dei 40. has Bareth from 1 Chron. 7. in which Chapter it is also to be observ'd that there is neither mention made of Taam nor Edem and that the Sons of Manasses Machir and Ephraim were reckoned more than five Wherefore did they then pitch upon only five of them to put into Moses's Catalogue Because they who would supply Stephens number in Moses did not stand in need of more But the same Persons not very consistent with themselves v. 27. added to Manasses and Ephraim with their five Sons and Grandsons two others although without their names For instead of that which is in Moses And the Sons of Joseph who were born in Egypt were two Souls the Seventy have Nine Souls Whence at last was the number of the 57 Souls to be collected so that all things in that Verse are most corrupt and worthy of no credit Nor can any greater absurdity be imputed to Stephen then that Joseph sent for not only himself and his two Sons present with him but also his three Grandsons and two of their Sons who were born long after 15. So Jacob went down into Egypt Jacob being strengthened after his Sacrifices offered to God went down into Egypt with his whole Family in the beginning of the third year of the Famine being now aged 130 years Gen. 45.46 47. Deut. 26.5 16. And were carried over into Sichem c. As if he had said The Bones of the Patriarchs who went down with Jacob into Egypt were first indeed transported to Sichem but thence to Hebron and interred in the Sepulchre which Abraham Gen. 23.16 bought from the Sons of Ephron And thus at Sichem indeed were the empty Monuments as Hieronymus an Eye-witness testifies in the Epitaph of Paula but in Hebron were the true Sepulchres of the Patriarchs of which Josephus saith 2 Ant. 4. But his Brethren died after they had lived happily in Egypt whose Bodies after some time their Posterity and Children buried at Hebron But they transported the Bones of Joseph afterwards when the Hebrews departed out of Egypt into Canaan Whence it may be concluded that the Bodies of the Eleven Patriarchs were buried at Hebron and that before their departure out of Egypt But that Josephs Bones were transported into Canaan long after at their departure For although he does not say that the Bodies of the Eleven Patriarchs are buried in Hebron immediately after their Death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time intervening Yet he says that Josephs Bones only were transported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards when they were departed out of Egypt The Interring of the former therefore was performed before the departure Which saith the famous Lud. de Dieu the very series of Stephens discourse seems to evince For when he had first spoke of the Death of Jacob then of the Death Transportation and Burial of the Patriarchs he subjoyns that then the time of accomplishing the promise made to Abraham drew near and that the people encreased to a great number incurred the Kings hatred and were by Moses after they had suffered most heavy afflictions brought out of Egypt which truly are so recited that they seem to have happened after the Interment of the Patriarchs In Sichem Sicemus or Sicema sometimes the Metropolitan City of Samaria was situate on Mount Garizin according to Josephus In Calce Lib. 11. Antiq. And seeing saith he he was kindly entreated by all he came near the Samaritans who then held the Metropolis Sicema situate on Mount Garizin and inhabited by the Apostates of the Jewish Nation seeing that Alexander did entreat the Jews so magnificently they resolved also to profess themselves Jews Benjamin Thudelens gave them the same situation in his Itinerary by whom it is called Nebelas that is Neapolis for so they called it in his days Pliny also lib. 5. c. 13. makes mention of Neapolis among the Towns of Samaria which formerly was called Mamortha saith he It s name was altered from the Hebrew into a Greek form for it is in the Hebrew Shechem whereof mention is made Gen. 33 34. where it is declared that Simeon and Levi the Sons of Jacob for the Rape committed on their Sister Dina by the King of Shechems Son took it and destroyed all the Males together with the King and his Son Afterward Abimelech * Judg. 9.45 razed it to the Ground and sowed it with Salt But Jeroboam King of Israel rebuilt it and dwelt in it as it is declared in the History of the Kings * 1 King 12. We read Gen. 33.19 that Jacob purchased a parcel of Land from the Sons of Hemor the Father of Shechem for a hundred Kesithis that is Sheep or Lambs Here Joseph whose Issue obtained the propriety thereof is said to have been buried * Jos 24.32 In the same place God renewed his Covenant with the Israelites a little before the death of Joshua the Israelites gathered together besought Roboam that he would remit the Rigour of their Yoke and Christ had a conference with the Woman of Samaria at Jacobs Well It was of old a City of Refuge and the Metropolis of the Levites And laid in the Sepulchre As if he had said They were carried from the Land of Sichem to Hebron and laid in the Burying place purchased by Abraham of old for 400 Shekels Of the Sons of Hemor These words are not construed with the Verb bought but with the more remote were laid And so the Praeposition of does not denote the Sellers of the Burying place but the place it self from whence the Patriarchs were carried forth to their Burial to be laid in the Sepulchre which Abraham bought The famed de Dieu expounds of the Sons of Hemor by the help and assistance of the Sons of Hemor the Father of Sichem For saith he seeing that Interment happened when strange people had all the Power in the Land of Canaan in their Hands and so the Hebrews might incur danger when they were interring the Bodies of their Fathers they very wisely first made their application to Sichem and they not only demanded the assistance of the Sons of Hemor but also that they might the more safely accomplish it they committed
the Prophets after the Section of the Law The Rulers of the Synagogues sent unto them That is They who did Administer and oversee the Affairs of the Synagogue Grotius upon Matth. 9.18 It is to be observed saith he that men of known goodness were set over the Jewish Synagogue who were called in the Chaldaick language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Pastors which word is also frequently read in Benjamins Itinerary Or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masters as the Syrian put it in Mark or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Gatherers or Arbitrators which is read in the Syrian in the Acts. The Hellenists called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rulers of the Synagogue as we are taught from Acts 13.15 where mention is made of many Rulers of the Synagogue in one and the same Society But there was one eminent among them preferred to the rest for learning whose proper office it was to expound the Law and to recite the words of the publick Prayers as Justin against Trypho teacheth us Him the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chief or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the Synagogue and by excellency Archisynagogus Luke 13.14 Philo calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Praeses sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eldest to whom he attributes the Office of explaining the things that were obscure in their Books and of debating the matters and of reciting before the People the words of the Hymn they were to sing Ye men and brethren Hence it appears that such as seemed able to Preach were extraordinarily invited to it at least that it was usual to suffer others to do it beside the ordinary Rabbins is plain by Christs example Luke 4.15 17. 16. Then Paul stood up That he might be the better heard by the Congregation And beckning with his hand See what we have said above ch 12.17 Men of Israel That is Ye Posterity of Abraham Isaac and Jacob or Israel who by your birth are reckoned the Lords People And ye that fear God As much as to say And ye who of the Gentiles have embraced the Worship of the living God Give ear Devoutly and Religiously 17. The God of this people of Israel Of the People descended of Jacob who was called Israel whence also all his Posterity are called Israel Chose our Fathers Abraham Isaac and Jacob peculiarly to be his Servants and Friends And exalted the people That is He blessed the people which came of them with great increa◠Exod. 1.7 a Metaphor taken from Buildings which are finished to the top When they dwelt as strangers in the land of Aegypt As much as to say Where the people were oppressed by the Aegyptians in whose Land they dwelt And with an high arm That is With his great power signally exerted It is a metaphor taken from men who when they are to do any thing with force especially to smite one they use to lift their Arm high Brought he them Lying under a bitter slavery Out of it To wit Aegypt when they could hardly bear longer their most heavy bondage in it 18. And about the time of fourty years It is said about because there seems one year to be wanting of the compleat forty years Suffered he their manners c. That is He destroyed not that perverse and obstinate people while they were in the Wilderness betwixt Aegypt and Canaan which was promised to their Fathers 19 And. when they had destroyed seven Nations in the land of Canaan God Gen. 15.19 20 21. promised unto Abraham ten Nations the Kenites the Kenizites the Cadmonites the Hittites the Peresites and the Rephaims the Amorites the Canaanites the Girgasites and the Jebusites But Paul numbers seven Nations only here which the Israelites by Divine assistance overthrew nor is there any mention of the Kinites or the Kenites nor of the Kinizites or Kenezites nor of the Cedmonites or Cadmonites in the distribution of the Land and the preceeding War See Deut. 7.1 Josh 3.10 24.11 sometimes six only are mentioned as Exod. 3.8 17. Judg. 3.5 Neh. 9.8 where beside the Kenites the Kenezites and the Cadmonites in the two first places the Girgasites and in the third place Rephaim or the Hivites are passed over in silence Rabbi Salomon Jarchi upon the fore-cited place in Genesis saith There are ten Nations mentioned here but he gave them but seven And the other three to wit the Edomites the Moabites and the Ammonites who are the Kenites Kenizites and the Cadmonites shall at last fall into the inheritance of the people because it is said Isaiah 11.14 They shall lay their hands upon Edom and Moab and the Children of Ammon shall obey them This is the common Opinion of the Jews Others understand by them the Arabians Salmaeans Nuthaeans others Damascus Asia and Spain some also Asia Turky and Carthage But all the Jews with one consent maintain that these three Peoples are yet to be subjugated by the Messiah They also argue that seeing they are not already overcome the Messiah is not yet come But passing by Jewish Fables who loving an Earthly Kingdom do fancy dreams to themselves it is very probable that the Kenites and Kenizites in that interval of time betwixt Abraham and Moses were either quite extinguished or lost their name or were little famous and so counted among other Nations for Joshua mentions them no where either in the division of the Land nor in the account of the Nations which he overcame Eustathius Bishop of Antioch in Hexaemero writes indeed that the Kenites did inhabit the Mounts Libanon and Amanus but whence he drew this is uncertain After the time of Joshua mention is made of the Kenites 1 Sam. 27.10 30.29 But that they are the same with these whom God speaking to Abraham in the fore-cited place Gen. 15. mentions is not certain As to the Cadmonites they were the same with the Hivites They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 East Countrymen because they dwelt upon Mount Hermon verging towards the East parts of the Land of Canaan They seem after Abrahams time to have been reckoned with them whom God speaking to Abraham himself called Rephaims as may be gathered from Josh 12.4 5. It is credible saith Masius upon Josh 3.10 that in a most populous Country many different Kindreds dwelt and that the same Kindreds were not always called by the same names is certain for they who in the Covenant with Abraham are called Rephaims seem now by Joshua to be called Hivites In the land of Canaan This most famous Country in Asia the greater was inhabited by Chanaan the Son of Cham and divided among his eleven Sons and their Posterity most of them retained their names in Moses times 'T is commonly called by Christians The Holy Land namely because they Reverence with Helena the Mother of Constantine the Great the ground whereon of old the footsteps
their Fathers But the Apostle Paul who was not a Proselyte but a Jew by Nation useth the same compellation to the Jews below * c. 22. v. 1. It is more reasonable therefore to say that both Stephen a Proselyte and Paul a Jew by birth call the Younger among them Brethren and the Older Fathers The God of Glory Heb. The King of Glory * Psal 24.7 That is the Omnipotent and Glorious God King of Kings Appeared unto our Father Abraham Stephen might use this expression not only as a Christian but also as a Jew or a Proselyte of the Jewish Religion The God of the Jews who calls himself the God of Abraham the God of Isaac and of Jacob is also the God of the Proselytes for the Proselytes worshipped one and the same God and bound themselves to observe the same Law with that which he gave to the Jews If they could call the God of the Jews their God as well as the Jews who can deny that they could call Abraham their Father But seeing Abraham by the Promise made by God to him was called the Father of Nations those Nations whose Father he was called by God could be no other than those which the Messias purchased to God the Father by his own Blood And there is no doubt but the Christians at this day may call Abraham their Father Thus far the renowned Salmasius When he was in Mesopotamia That is While he yet abode at Vr of the Chaldees Not to mention the Fables of the Hebrews who change Vr into an Appellative name I do not approve of their Opinion though it seem more probable to Bochartus * Phaleg l. 2. c. 6. who places Vr towards the Mountainous parts of Armenia in the Confines of Syria and more Northern Mesopotamia where by the name Vr they denote a Persian Castle * Amm. l. 25. c. 26. For neither does the Name of Chaldaea seem to be extended so far nor had Abraham then come from the East but rather from the North Neither can a Demonstrative Argument be drawn from the similitude of Names such as is that of the Persian Castle in Marcellinus whither he reporteth that Cassianus and Mauritius came as Bochartus himself elsewhere observes Isaac Vossius a very learned man will have Vr to be the same with Chebar or Chobar at the Confluent of Chabor and Euphrates but the way is nearer from that place into Syria nor was it needful for those that were journying to Canaan to go up into Charan nor was that a City of Chaldaea Therefore it 's uncertain whether it be Vra mentioned by Pliny * l. 5. c. 24. in the turning of Euphrates toward the East and Babylonia Or Ouria spoken of by Eupolemus a City of Babylonia according to Eusebius * Praep. l. 9. but according to Ptolomy situate near Euphrates in Babylonia or the City Orchoa or any other City of Chaldaea whose name was changed But the Chasedim Chaldaeans who were issued from Chesed the Son of Nachor Gen. 22. v. 22. seem to be mentioned by a Prolepsis Gen. 11.31 as are the names of Bethel Dan c. Thus far the most renowned Frederick Spanhem the Son in his Introduction to Sacred Geography The most learned Vsher Bishop of Armach is of opinion that the word Chasedim is rather an Appellative of a Sect denoting Diviners and Magicians than the proper name of a Nation The Fortune-tellers in Chaldaea it self are also found distinguished by that name Dan. 2. v. 2 20.4 v. 7. 5. v. 11. Stephen saith Heidegger Reckons Mesopotamia the same with Chaldaea For this reason certainly that that part of Mesopotamia which lies next to Syria is in the Scriptures also mentioned under the name of Chaldaea And Pliny lib. 6. c. 26. declareth that some part of Babylonia yea Babylon it self was comprehended within the bounds of Mesopotamia Babylon the Head of the Chaldaick Nations for a long time enjoyed the greatest renown in the whole World on which account the rest of Mesopotamia and Assyria was called Babylonia And the same Pliny a little after There are also Cities in Mesopotamia Hipparenum and this of the Chaldees as also Babylon near the River Narraga which gave name to a City The Persians demolished the Walls of Hipparenum The Orchens also a third Sect of the Chaldaeans were placed in the same Situation turned toward the South Moreover Tremellius is of Opinion that Orchoe is the same with Vr The same Pliny * l 6. c. 27. also declareth that Mesopotamia is bounded on the East with Tigris on the West with Euphrates on the South with the Persian Sea and on the North with the Mountain Taurus So that not only all encompassed by the two Rivers but also all places situate by their Banks are to be comprehended in Mesopotamia Possibly the Words of * 1 An. 7. Josephus tend also to the same purpose where speaking of Abraham he saith When the Chaldaeans and the rest of the Mesopotamians rose up against him he determined to transmigrate himself and relying upon the good Will and Favour of God he went and dwelt in the Land of Canaan It is therefore apparent that Abrahams Native Country Vr may be rightly ascribed both to Mesopotamia and also to Chaldaea Thus far Heidegger * Hist Sac. Patriarc Tom. 1. Exercit. 23. num 45. Tom. 2. Exerciâ— 3. num 5. Babylon saith Lightfoot may be also said to be in Mesopotania partly because it was situate betwixt the two Rivers Euphrates and Tigris but especially according to Scripture Idiom because it was on the other side of the River Which that it is observed by the Vulgar Interpreter you may see from Jos 24. v. 3. where for that which is in the Hebrew And I brought Abraham your Father from beyond the River he has I brought therefore your Father Abraham from the Porders of Mesoptamia Eratosthenes in Strabo l. 3. saith That Mesopotamia is comprehended with Babylonia in a great circle by Euphrates and Tigris Before he dwelt in Charan As if he had said Abraham was indeed as yet in Mesopotamia when the Lord appeared to him but at Vr of the Chaldees not at Charan Abraham departing from Vr of the Chaldees with his Fathers House came to Charan not with an intention to abide there but to go over to the Land of Canaan as saith Torniellus A. M. 2113. num 3. But when he was come to Charan of Mesopotamia an Eastern City not far from Vz where Job afterwards inhabited his Father Therach was there seiz'd with a Distemper whereof he died hence his duty to his Father now a dying who had given himself as a Guide and Companion of this Pilgrimage on the account of Religion detained and kept back Abraham from accomplishing his begun Journey and so he dwelt at Charan till Therach accomplished the days of his Pilgrimage being now 205 years of Age as it is related Gen. 11 31 32.
de Civ Dei 16. says that Abrahams departure from Vr of the Chaldaeans and from Charan fell out in one and the same year which Josephus confirms while he writeth 1 Ant. 8. That Abraham left Chaldaea when he was 75 years of age Moses speaking saith Heidegger of Therach Abraham and the rest that went with them to Charan saith Gen. 11. v. 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they dwelt there And of Therach indeed that when he was aged 205 years he there put a period to his last day But Moses hath not expressed how long Abraham and the rest of his Companions dwelt there Yet 't is probable that he did not stay long there yea not a whole year that he might not seem refractory to the Divine Call For what else but Sickness and Infirmity of Body could detain Therach from accomplishing his Journey he had undertaken whom Piety towards God caused to forsake his Native Countrey and his own House What also but dutifulness toward his dying Father who on the account of Religion had given himself for a guide and a companion in this Pilgrimage could hinder Abraham whose ready obedience in obeying the Divine Call is so much spoken of in the Scripture from going straight into the Land of Canaan For that Therach either taken with the pleasantness of the place as Aben Ezra fondly imagines or making a relapse unto his old Idolatry as others alledge tarried at Charan and would not accompany his Son is as like a Fiction as may be Nor are we much moved with Petavius Bonfrerius and Harvilleus Arguments by which they would evince that Abraham dwelt at Charan several years First say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephen saith that Abraham dwelt in Charan But it is probable that by the word dwelt some years are denoted 2. Abraham is said Gen. 12.5 to have made Souls that is to have purchased Slaves Beasts and Cattel whereby his Goods were encreased Now in purchasing these and gathering them together there must of necessity several years be spent 3. Abraham calls Charan his own Land Gen. 24.4 But he would not have called it his own Land if he had not dwelt in it for some years For who would call that his own Land which he only passed over These Arguments have no solidity in them Not the first for let us suppose that Therach and Abraham departed from Vr of the Chaldeans toward the latter end of the Spring and that Therach's sickness interupting them continued there all the Summer and Winter following and then that Abraham again parted from Charan in the beginning of the next Spring was not the interval of time long enough that he might be said to have dwelt there So he who hires a House for six Months although a lesser time is yet no less said to have dwelt there than he who has continued his Habitation in it for six years And the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Chaldaic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only to dwell but also to sit so that the shortest stay in a place is enough to say these words of an inhabitant Not the 2d for there is no necessity why we should rather understand Moses of gathering together Riches Slaves and Cattel brought forth in his House than of procuring by Emption Slaves Cattel and other things whereby his Patrimony left by his Father might be encreased And this Acquisition in how small a time might it be performed Not the 3d. for neither does Abraham call Charan his own Land but Aram Naharaim or Mesopotamia as appears Gen. 24.4 compared with v. 10. But not Charan only was in Mesopotamia but also Vr of the Chaldaeans as we have shewed above And from thence c. Therach Abrahams Father is said to have lived 205 years when he died at Charan Gen. 11.32 But Abraham whom Stephen here saith plainly not to have gone from Charan till after Therach's decease Gen. 12.4 he is said expresly to have been 75 years of age when he departed Charan If we substract these 75 years from the 205 of Therachs age the remainder will be 130 years Abraham was therefore born in the 130th year of Therach And therefore when Gen. 11. v. 26. Therach is said at the 70th year of his age to have begotten Abram Nachor and Haran the meaning is Therach began to beget three Sons Abraham the first in Merits and Dignity but the youngest by birth the second Nachor Haran the third whom many will have to have been the eldest of all seeing he was Father to Melcha the Wife of Nahor and Jescha whom the Hebrews think to be Sarah Abrahams Wife Abraham therefore after the death of his Father went forward to the Land of Canaan according as the Lord had commanded him when he was yet in Vr of the Chaldaeans taking with him Sarah and Lot who came with him from Vr of the Chaldaeans and all the substance that he had purchased at Charan Josephus 1 Ant. 8. reports that Abraham in his Journey from Charan to Canaan made a stop at Damascus and Reigned there his words are these Nicolaus the Damascene in the fourth Book of his History writeth thus Abraham reigned in Damascus when he was a Stranger as who had come with an Army from the Countrey situate above Babylon which is called Chaldaea Nor much different is that of Justin Trog Pompeius's Epimator * l. 36. The City had its name from Damascus King thereof After Damascus Azelus then Adores and Abraham and Israel were Kings thereof But as Pererius excellently reasoneth * On Gen. 12.11 Abraham had sinned grievously nor had he fulfilled the command of God whereby he was enjoyned to depart from Mesopotamia into Canaan as was fitting if he had attempted not only to stay at Damascus but also making light account of Gods Promises to purchase himself a Kingdom Add that Abraham every where professed himself a Pilgrim and Stranger and Jacob acknowledged the same of himself and his Forefathers He therefore had no where a proper Seat and Habitation much less a Kingdom Nor does the account of Time permit that Abraham should be said to have made any long stay at Damascus that he might reign there For seeing the year in the which he departed Charan was the 76 year of his age and the same Abraham after he had dwelt ten years in Canaan took Hagar to Wife of whom in the 86 year of his age he begot his Son Ishmael * Gen. 16. it appears that he went directly from Mesopotamia to Canaan and that he no where fixed any settled Habitation till he came to Canaan Moreover whether he had obtained that Kingdom by force or entreaty he would not so soon have deserted it especially when he was constrained by Famine to undertake a Journey to Egypt nor would the Sacred Writers have neglected to give some hints of a passage so considerable and which would have tended so much to the glory
of the Jews 5. And he gave him not c. Stephen proposes two things here to be considered in Abraham whereby God did mightily exercise his Faith First That he transported him into Canaan which the Jews now inhabit and yet gave him no possession not so much as a Foot-breadth Secondly That he promised to give this Land to him and his Seed when as yet he had no Seed 6. And God spake c. As if he had said But God foretold to Abraham seized with a deep sleep and fear * Gen. 15. that his Seed should be a Stranger in a Land that is not theirs that is in a Strange Land and should be in Bondage and Affliction there 400 years That these 400 years are to be computed from the hundredth year of Abraham in the which he begot Isaac or the 105th year in which a separation was made of Abrahams Seed and an appointing of Isaac Heir Ishmael being Banished * Gen. 21. is beyond all Question for in this Prophesy in which he appointeth 400 years for the Wandring Affliction and Bondage of his Posterity God maketh express mention of the Seed that should Wander be Afflicted and in Bondage and therefore these four hundred years cannot be thought to have had a being before that Seed was appointed or actually differenced and determined But the time from Abrahams removing into Canaan to the year of the Israelites departure from Egypt is computed to be four hundred and thirty years Hence Paul Gal. 3.17 plainly reckoneth 430 years from the Promise made to Abraham Gen. 12. when he was about to depart his Native Countrey to the publishing of the Law which was on the third Month after the Children of Israels departure out of Egypt The years of the Pilgrimage of the Children of Israel saith Heidegger are described by Moses Exod. 12.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Sojourning of the Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sojourned in Egypt continued 430 years On which place Dr. Usher Bishop of Armach * Chronol Sac. l. 2. c. 8. learnedly observes three things especially First That the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as generally it denotes any Habitation so when it is referred to Forreiners and Strangers it signifies a Pilgrimage Hence with the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth a Sojourner and Pilgrim and Abraham himself Gen. 23. saith that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stranger and Pilgrim And Gen. 21. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And ch 28. v. 3. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly That the Land of Canaan as it was accounted the Land of the Sojourning of Abraham Isaac and Jacob so also of the Israelites that descended from them to wit by reason of that strict tye of kin that is betwixt Forefathers and their Posterity And truly God had promised to those three Patriarchs Abraham Isaac and Jacob that he would give them this Land of their Pilgrimage to be by them heritably possessed Psal 105.11 which afterwards was accomplished in their Posterity As therefore the Possession of the Posterity is attributed to the Forefathers so also the Pilgrimage of the Forefathers to this Posterity Instances of this you may see Psal 66.6 Hos 12.4 Amos 5.25 Judg. 10.11 12. Acts 7.42 Thirdly That seeing the Hebrews have no cases the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here has an ambiguous reference Hence it is that the Vulgar Latin Edition the Polyglot Bibles the Royal of Antwerp and the Jayan of Paris read in this place But the dwelling of the Children of Israel who sojourned in Egypt was for 430 years Whereas other Copies of the same Edition have The dwelling of the Children of Israel whereby they abode in Egypt To which latter acceptation of the Relative Pronoun determining the Chronography seeing it attributes 430 years to the sojourning of the Children of Israel in Egypt which was a shorter time by half the former is altogether to be preferred which removes that inconveniencie and gives us only a Prosopography or a description of them whose entire Pilgrimage beginning at the 76th year of Abrahams age is continued thence to the going forth out of Egypt for the 〈◊〉 of 430 years But the reason why Moses takes that Description of the Israelites from their sojourning in Egypt was because that Pilgrimage of the Patriarchs was both but of a few only and frequently interrupted and less obvious to mens view to wit when they were but small in number yea very few and Strangers in it and went from one Nation to another and from one Kingdom to another People Psal 105.12 13. But this of their Children in Egypt comprehended a great multitude of Men was stable and much spoken of by all For three things as Pererius noteth made the sojourning of the Children of Israel in Egypt observable and famous First The preferment of Joseph during whose life the People of Israel were in very great repute Secondly Their notable and admirable Increase after Joseph 's death though they were afflicted with a most heavy Bondage Thirdly Their deliverance and going forth out of Egypt accompanied with so many and great Miracles The Greek has thus translated that place of Exod. 12.40 Now the Pilgrimage of the Children of Israel whereby they and their Fathers wandred in the Land of Canaan and in the Land of Egypt continued 430 years Thus have the Alexandrin Manuscript the Complutensian and Aldin Editions And it appears that it was read so of old by Eusebius in his Chronicon Quintus Julius Hilarion in his small Book of the duration of the World Austin q. 47. in Exod. and Sedulius in Gal. 3. Moreover in the very time of the Apostles Dositheus delivered this place of Exodus to his Samaritans thus new pargeted out of the Greek Translation Now the sojourning of the Children of Israel and of their Fathers whereby they sojourned in the Land of Canaan and in the Land of Egypt was four hundred and thirty years Georg. Syncellus * In Chron. p. 117. saith The Computation of 430 years of the Pilgrimage of Israel in the Lands of Canaan and Egypt according to Gods Praediction to Abraham takes its beginning by the common suffrage of the Interpreters and Historians from the 75th year of Abrahams age Moreover not only Eusebius and other Christian Chronographers divide the space of 430 years into two equal Intervals but Josephus * 2 Art 6. also and before Christs days Demetrius not Phaleraeus but the younger from whom Alexander surnamed Polyhistor relateth that from the time that Abraham was chosen from among the Nations and came from Charan into Canaan unto the coming of Jacob into Egypt was 215 years Which Sum of 215 years may be made up out of the Scriptures without any difficulty For Abraham went to Canaan when he was 75 years old Gen. 12.4 From the time that Abraham went to
call Saitish as Strabo testifies l. 17. Asaph testifieth that the Miracles were done there by Moses Psal 78.12 And in the Red-Sea The commoner sort of the Literate World think that was called so because its Waters are Red whereas this Sea according to Q. lib. 8. cap. 9. Curtius differs nothing from others in colour the same in the same place saith It had its name from King Erythras for which reason the Ignorant thought that its Waters were Red. Agatharchides affirmeth the same in his Collections out of Book 1. of the Red-Sea Apud Photium in Bibliothecâ— cod CCL That Erythras from whom they say it had its name was Esau who from his redness was called Edom Gen. 25.25 These are of equal signification Erythras in the Greek Edom in Hebrew Ruber in Latin Red in English Rouge in French Hence by the Greeks it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Rubrum Mare in English Red Sea in French Mer Rouge but in the Holy Scripture it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea full of Weeds because it abounds in Sea Reits it runs by the Land of Edom that is Idumea In this Sea Solomon set out that Fleet whereof mention is made 1 Kings 9.26 In the Wilderness forty years This time answereth to those years in which Christ after his offering up himself in the Cross for us which was typified in the Pascal Sacrifice did continue to invite the Jews to Faith and Repentance by Miracles wrought by God through the Ministry of his Apostles 37. This is that Moses c. As if he had said This very same Moses Deut. 18.15 gave you Signs whereby to discern a true Prophet and so he commended Jesus to you in whom those Signs do shine much more gloriously than in other Prophets See what we have said above c. 3. v. 22. 38. Was in the Church c. As if he had said In the Assembly and meeting of the People in the Wilderness he was a Truch-man betwixt the Angel that spoke to him in Mount Sina and our Fathers who stay'd at the bottom of the same Mountain See Exod. 19. That which is immediately subjoyned saith Beza about his conferring with the Angel in Mount Sina and receiving the Tables of the Law doth manifestly seem to denote a certain special Convention of the People to wit that History which is mentioned in Exodus from Chap 19. to 35. With the Angel which spake to him In Gods name and by his special appointment 15. Antiq. 8. Josephus saith Seeing we have received our Principal Tenets and the most holy part of our Laws from God by Angels The Law was given by Angels by the Ministry of a Truch-man to wit Moses that it might be of force until the promised Seed should come Gal. 3.19 And the Writer to the Hebrews prefers the Gospel to the Law in this that the Gospel was given by Jesus Christ whereas the Law only by Angels Heb. 2.2 In which places saith Grotius they are called Angels with a number denoting a multitude whereas Stephen only said Angel because such is the custom of those Visions that one Angel sustains the Name and Person of God and the rest are as it were his Attendants See Gen. 18. Luke 2.13 compare 1 Thess 4.16 with Matt. 13. v. 39 41 49. Whence is it therefore that the Angel who gave out the Law saith Exod. 20. I Jehovah as also other Angels who were sent about matters of great concern do speak Even after the same manner as Heraulds do proclaim the Judges words as saith August 2 Trin. 2. and in like sort they suffer themselves to be addrest to so Moses saith that God Jehovah spoke to him in the Bush Exod. 3.15 and he that spoke called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an Explication of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Stephen saith that the Angel of the Lord was seen by Moses in the burning of the Bush and that by the Authority of Moses himself Exod. 3.2 Who received the lively Oracles That is he received from God the Doctrine of Life and Salvation to deliver it to us nor did he deliver any thing to us but what he was commanded from above 39. To whom our Fathers would not c. As if he had said But our Fathers not so much rebellious against Moses as against God himself in his Person turned their minds to the profane Rites of the Egyptians as Lactant. expresseth it l. 4. Instit c. 10. That the worshipping of Beasts obtained in Egypt long ago and that it began to be in use before the Israelites went up out of Egypt is plain from Exod. 8.26 In the Edition of Athias v. 22. where when Pharoah or Amenophis Father to Sethosis or Ramâ—ssis and Armais said unto Moses and Aaron Go and Sacrifice to your God in this Land they answered that they should Sacrifice the Abomination of the Egyptians that is Sheep and Oxen which the Egyptians abused to abominable Idolatry For the Sacred Writers used to call the Idols of the Gentiles Abominations as you may see Deut. 7.25.12.30 31. 2 Kings 22.13 Ezra 9.1 Isa 44.19 Or the Abomination of the Egyptians that is a Sacrifice which the Egyptians will abhor who will never suffer those living Creatures to be killed for an Offering which they worship and in this sense the Vulgar and Chaldee Interpreters understand it The Egyptians also erected in their Temples the Statues of those living Creatures which they worshipped when alive Mela l. 1. c. 9. saith They adore the Statues of many living Creatures but much more the living Creatures themselves Strabo l. 17. where he speaks of their Temple saith But no Image or at least not in the likeness of a Man but that of some Beast And therefore King Mycerinus hid his Daughter in the Cavity of a Wooden Ox covered with Gold to which the Saites daily sacrificed by burning all sorts of sweet-smelling things Herodot lib. 2. And Stephanus de Vrbibus on the word Busiris saith It is commonly reported that Isis buried Osiris there laying him in a Wooden Ox and therefore the City was called Busosiris He will have saith the most Famed Bochartus * Hierczoic P. 1. l. 2. c. 34. Osiris buried there by his Mother Isis to have been shut up in a Wooden Ox whence the City was first called Busosiris and then afterward by contraction Busiris Therefore that Learned Man is mistaken who affirms that the Egyptians worshipped only live Animals not their Effigies and that the Images of Oxen are no where read to have been made use of in their worship Moreover that the Israelites while they were in Bondange to the Egyptians did also serve their Gods Joshua c. 24.14 Ezekiel c. 20.7 8. 23.3 8. expresly testify From whence it seems to follow that the Israelites imitated the Customs of the Egyptians when they worshipped the Molten Golden Calf in the Wilderness To which the words of
1.5 2 Kings 16.9 were carried over into Kir which Samuel Petit himself doubts not but was in Babylonia and he suspects that that City of Babylonia which by Ptolomy in the fourth Table of Asia is called Chiriphe had its name hence But the Prophet does foretel that the Israelites should be carried further than those of Damascus were for these were carried into Babylonia but they should be carried further than into Babylonia to wit into Media See 2 Kings 17.6 44. Tabernacle c. He aggravates the wickedness of the Jews because when they had both the place and manner of Divine Worship prescribed by God both in the Wilderness and in the Promised Land they hankered after External Figures with a preposterous abuse of the true and pure worship As if he had said The Tabernacle indeed was set up by Moses at the command of God but which should bring men back to its Heavenly Archetype whom Moses saw in the Mount Excellently saith Calvin For God does not regard External Rites but precisely as they are Symbols of Heavenly Verity Of Witness They who translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle of the Congregation may be reconciled with them who render it Tabernacle of the Witness or Covenant provided it be so called not so much in respect of the people that came together there to God as in respect of God himself who was there made known to the people by the declaration of his Testimonies and Covenant and as it were met there with them For so saith Lud. de Dieu God himself explaineth it Exod. 29.42 where there is a reason given why it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I 'll meet you in that place that I may speak with you there You see that God meets that he may speak and indeed that I may speak with thee to wit Moses which might be done without any assembling of the people Nor was this name given to the Tabernacle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Porch which was the place the people met in but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most holy place where was the Ark where God met with Moses and the High-priest whence Exod. 25. v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will meet thee there to wit at the Ark and I will speak with thee at the Propitiatory Thus far de Dieu Hence the Ark is called The Ark of the Covenant and the Ark of the Testimony or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Testimony absolutely The Tabernacle is also called Numb 9.15 17.23 the Tabernacle of the Testimony or Witness Also Exod. 28. v. 21. Numb 1.50 The dwelling place of the Testimony According to the fashion that he had seen That Moses is said to have seen a fashion the Spirit of God thereby signifies that we must not devise forms at our pleasure but that all our Senses should be fixed on the form shewed by God that all our Religion may be formed according to it The Godly saith Calvin excellently according as he usually doth receive nothing but from the word of God but others think anything lawful they have a mind for and so they make their own pleasure a Law when yet God approves of nothing but what he himself has appointed I pray God that all that are called by the name of Christians may judge by this most sound Rule in their Controversies about Religion and then all their Judgments and Opinions would easily agree 45. Bringing in That is As the Arabick excellently translates it When they had received that to wit from those who died in the Wilderness So Mat. 26.27 Taking the Cup that is when he had taken the Cup or as it is rendred Mark 14.23 having taken the Cup. See what we have said on Matt. 37.48 Our Fathers with Jesus That is With Joshua who at the Death of Moses succeeded in the Government appointed by God and who in name and deeds performed by him typified Jesus Christ Into the Possession of the Gentiles Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Syriack renders Periphrastically into the Land which God gave them for a Possession among the Gentiles Greek Interpreters promiscuously use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in with the Ablative and 〈◊〉 into with the Accusative because the Hebrews put the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both the Praepositions but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rather signifies the Land it self which is obtained and possessed than the taking or acquisition of it Whom God drove out from before the Face of our Fathers That is At the arriving of our Fathers This manner of speaking is to be seen Deut. 2.21 22. and often elsewhere Which the Authors of the Inscription that Procopius Gazensis saw in Africa have imitated We are those who fled from before the face that is at the coming of Jesus the Robber the Son of Nave that is Nun. Even in the days of David In the Greek as also the English it is unto the days of David As if he had said And so the Tabernacle of the Testimony was flittering and wandring until God declared to David by an Angel from Heaven that he had chosen the Threshing-Floor of Arauna 1 Chron. 21. or Ornan the Jebusite for a sure and fixt Seat for the Ark. 46. Who found c. As if he had said This David obtained by the singular favour of God that when he was earnestly desiring to build a settled Seat for the Ark of the Lord God shewed him the place chosen for that purpose And desired Earnestly and most desirously binding himself with a Vow Psal 132.3 that he would in no time or place lay aside that solicitous care in searching out the place appointed by God for building the Temple until he found it by Divine Revelation This Vow of Davids was according to the will of God in regard God had promised Deut. 12. that he would chuse to himself a certain place which should be the Sanctuary Seat and had added a command that the People should frequent what place soever he should make choice of and there perform the external Rites he had prescribed in the Law But the vows of the Papists are partly ridiculous and foolish or even impossible and partly manifestly impious because they are made out of an opinion of Merit and to Created things therefore Davids vow does in nothing justify them Tabernacle That is A Habitation or place not designed for a short abode as a Tent or Tabernacle properly so called is but like a House intended for a certain and setled dwelling Ps 132. v. 5. Vntil I find out a place for the Lord an Habitation for the mighty God of Jacob. That is until I find the place appointed by God for building the Temple in which as in a certain Seat the Ark of God may be put to the end that he who delivered Jacob powerfully from dangers may be
of our Saviour were imprinted Euseb lib. 3. de vita Constant Magn. 42. Its borders are towards the East the River Jordan toward the West Aegypt and the great Sea which is called the Mediterranean toward the South the Desert of Arabia toward the North Mount Libanon He divided their Land to them by Lot By Joshua their Captain the Successor of Moses with Eleazar the High-Priest Josh 13.7 14.1 2. 20. About c. We find the number of Four hundred and fifty years constantly kept in the Greek Latin Syriack Aethiopick and Arabick Books but the place and order of the number is various and different in the different Editions For in the Ancient vulgar Latin Translation saith the Reverend Vsher Arch-bishop of Armagh Chron. Sac p. 1. cap. 12. They are thus rendred He divided their Land to them by Lot about four hundred and fifty years after and afterwards he gave them Judges even as Joannes Mariana testifieth he found it written in some Greek Manuscripts to wit in the Manuscripts of Petrus Taxardus Marquess of Velesio which are greatly suspected to have been designedly both here and otherwhere conformed to the vulgar Latine Translation But the Alexandrian Copy which we have in England written in great letters and is of far greater Antiquity than those cited by Mariana reads it thus He divided their Land to them by Lot in about Four hundred and fifty years and after that he gave them Judges The very same thing is also found in those divers readings which Robert Stephen added to the New Testament which he printed in Greek at Paris A. D. 1568. Also a certain Greek Copy published at Paris and cited by Beza in his Annotations upon this place agreeing with it and another Manuscript of the new Colledge of Oxford except only that in this wants the Pronoun their after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Land in the other the Pronoun them is added after the Verb he gave In all which it is manifest that those four hundred and fifty years relate not to the continuance of the Judges but to the time of the division of the Land Moreover some very learrned Men of our Age as Francis Junius relates did think that this circumscription of Times doth belong to the former part of this spcech even retaining the vulgar reading of the Greek Copies to wit that as they think some fit Participle must be understood as if it were thus read After the four hundred and fifty years were ended he gave Judges By this means the beginning of this account will depend upon the first words of the Apostles speech V. 17. The God of this People Israel chose our Fathers But when God had promised to Abraham as yet not having a Son that he would give the Land of Chanaan to his Seed Gen. 12.7 Acts 7.5 Afterwards Ishmael his first born being excluded the choice of the Fathers was made in Isaac according to that In Isaac shall thy seed be called Gen. 21.12 Further from the birth of Isaac until the going of his Posterity out of Aegypt there passed four hundred years and five to which add forty six years and a half which were betwixt that and the dividing of the Land they make up four hundred fifty one years and a half which Paul calls about four hundred and fifty years Famous Ludovicus de Dieu saith somewhat otherwise I altogether agree with them saith he who will not have reckoned here the years wherein the Judges ruled for thus it seems impossible to make the four hundred and fifty agree with the four hundred and eighty years which were from the coming out of Aegypt to the beginning of the Temple of Solomon 1 Kings 6.5 but these which passed from the Birth of Isaac till the time of the Judges as if it were written And afterwards about Four hundred and fifty years he gave Judges To tell not how long the Judges ruled but when God gave them to wit after these things which were declared v. 17 18 19. which were acted in about Four hundred and fifty years The Account agrees For from Isaac to Jacobs birth are sixty years thence to the going into Aegypt an hundred and thirty thence to the coming out of Aegypt two hundred and ten thence to the entring into the Land of Canaan fourty thence to the dividing of the Land seven years which together make four hundred forty and seven years that is about four hundred and fifty for there are only three wanting For that in v. 17. God chose our Fathers is rightly referred to the time of Isaacs birth because that then God who had already chosen Abraham of all the People of the Earth did of all Abrahams Children chuse Isaac in whose Family the Covenant should stand saying In Isaac shall thy Seed be called He gave unto them Judges These Judges among the Hebrews were directly like to the Roman Interreges and afterwards to the Dictators neither did they differ in any thing from the Hebrew Kings but that they had not a Guard and Royal Pomp and therefore exacted not Taxes nor Tributes nevertheless they were as Josephus speaks Governors with a Soveraign Power and therefore are called Kings Judg. 9.16 They made Abimelech King that is Judge When Samson was dead Judg. 18.1 In those days there wat no King in Israel that is Judge And as the Kings had power of killing without the Sanhedrin as the Talmudick Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 1.15 and other places teach so had also these Judges as appears from the examples of Gideon Judg. 8.16 17. and Jephta Judg. 12.6 which things are rightly observed by Abarbaniel in the beginning of the Book of the Judges Josephus useth also to call those Judges by the name of Prophets because they were immediately given of God and therefore indued with Prophetical gifts Vntil Samuel the Prophet Who was the last of those Judges 21. And afterward c. As much as to say But afterward to wit when Samuel had governed the Common-wealth one and twenty years they after the example of other Nations asked a King 1 Sam. 8.5 19. and at the importunate desire of the people God gave them a King in his anger Hos 13.10 11. Saul the Son of Kish of the Tribe of Benjamin but not of the Tribe of Juda for whom the Scepter seems to have been appointed of old Gen. 49.10 By the space of fourty years Seeing that Ishbosheth when he succeeded his Father Saul in the Kingdom was forty years of age 2 Sam. 2.10 we understand that Ishbosheth is born at the same time as Saul was first privately Anointed then publickly declared King before the people at Mizpeh 1 Sam. 10.1.24 25. Nor was it long after as saith Usher in his Annals upon the year of the World two thousand nine hundred and nine as appears from 1 Sam. 12.12 to wit about a month after as it is expresly in the seventy Interpreters and Josephus 6 Antiq. 5.