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ter) the priests, and the captain of the temple, and the Sadducees, came upon them."-Whether the captain of the temple was a Roman or Jewish officer is a matter of some doubt. The former opinion is grounded upon this: that at the north-west angle of the outer court of the temple, there was a castle which commanded that building, and was held by a Roman legion, whose chief officer was therefore called captain of the temple. But the passage before us seems to describe him as a Jewish officer; for he is not only mentioned between the Priests and the Sadducces, but as taking a much deeper interest upon the occasion than suited a Roman. And the same may be said of other passages both in this book and elsewhere. Beside which, Josephus in more places than one speaks of persons, who were certainly Jews, as captains.* So that perhaps the title of the Roman officer was captain of the band, as Lysias is called; and that the captain of the temple was the

* Among others he has the following passage upon the causes of offence given to the Romans: "At the temple, Eleazer the son of Ananias the High Priest, a young man of a bold and resolute disposition, then captain, persuaded those, who performed the sacred ministration, not to receive the gift or sacrifice of any stranger. This was the foundation of the war with the Romans; for they rejected the sacrifice of Cæsar for them." And he again repeats that they did so, ing much at the direction of the Captain Eleazer." Now this man was without all doubt a Jew, and hostile to the Romans,

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name given to Jewish officers, who presided over different parts of the temple service. But whoever he was, he with the others, being "grieved at their preaching through Jesus the resurrection from the dead, laid hands on them, and put them in hold till next day." Notwithstanding which act of violence and terror, the number of believers was about five thousand.

On the following day the rulers assembled, among whom is named Annas the High Priest, and Caiaphas. Now the former was not High Priest at that time, and the latter was. But this objection is easily removed; for although strictly speaking, there was but one High Priest, it was usual with the Jews to call other priests of high rank, and especially such as had borne that office before, by the same name. So we find High Priests frequently spoken of by Josephus, as for instance, the High Priests Jonathan and Ananias, exactly after the manner of St. Luke, who in his Gospel calls Annas and Caiaphas so. And probably both there and here Annas is first named, as being more advanced in years, and the father-in-law of Caiaphas. These rulers, having set Peter and John in the midst of them, enquire by what power, or by what name they had cured the lame man? To which Peter replies as on the former day, "by the name of Jesus." He then goes on to preach the great doctrines of Christianity, and concludes his

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discourse with asserting that there is none other name under Heaven given to men, through whom they can be saved, except the name of our Lord Jesus; thus taking occasion, from the particular event of this man's miraculous cure, to press upon their minds the final cause of Christ's coming into the world; namely, redemption and salvation to all who believe in him, and act up to such belief; while, on the other hand, they who reject and despise him, are doomed to lose these inestimable blessings, and to draw down upon themselves the sentence of a righteous judge.

I have already taken notice of their menaces, that he should not speak henceforth in that name.

But Peter and John answered, and said unto them; whether it be right in the sight of God to hearken unto you more than unto God, judge ye; for we cannot but speak the things which we have seen and heard." What can be more just, strong, and expressive? There is in this reply indeed such mild dignity, such modest firmness, and such natural eloquence, as must touch the heart of every man possessed of any moral taste or understanding. They put themselves without fear upon the judgment of enemies for the rectitude of their conduct; conscious of being guided by a principle superior to all human power and controul; and, while they seem to concede, hold up in their defence argument

unanswerable. But it is not so much the eloquence, as the divine instruction furnished by it, which commands our attention. For the noble principle of piety, here relied upon, is the most powerful armour we can put on in time of temptation. We have nothing to dread in general (thanks be to God) from violence and terror in the exercise of our religion but we have other dangers almost equally great to encounter, from the pleasures of the world, the snares of sin, the subtilty, the malice, the scorn, the ridicule of wicked men. When any one or more of these assail us, let us have the question ready at hand, whether it be right in the sight of God to hearken unto them, more than unto God; and it will operate as a divine charm to chase away the enemy: Let us bind it as a token upon our hand, and as frontlets upon our eyes," that we may ever have it in sight, and when we look upon it, may remember the Lord who created and redeemed us.

The two Apostles, against whom no cause of punishment could be found, being now dismissed with threats, "went to their own company, and reported all that the chief priests and elders had said unto them." And when they heard that, they all lift up their voices to God in praise and prayer ; applying on this occasion to our blessed Lord the second Psalm, as prophetic of the cruel usage and persecution of him by Herod, Pontius Pilate, the Gentiles, and people of Israel, which was now li

terally and completely fulfilled; and beseeching God to grant them boldness to speak the word, as well as the power of shewing signs and wonders by the name of his child Jesus. And in token of di

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vine favour the place was shaken, where they were assembled together; and they were all filled with the Holy Ghost."

After these things, the historian describes the condition of the faithful, pretty much as he had done on a former occasion; their great unity and harmony, being of one heart and soul; their mutual charity and affection, having all things in common; and the liberal bounty of the rich, in selling their houses and lands, and laying them at the Apostles feet, that distribution might be made according as every one had need. In the number of those benefactors is named Joses, called by the Apostles, Barnabas, or Son of Consolation; by which they probably intended to denote him as a person eminently qualified and ordained to exhort, encourage, and confirm the Christian converts, and to call and persuade others to embrace the true faith, which is the only solid foundation of comfort and happiness. He was afterwards associated for some time with St. Paul in the labours of the ministry, being the first who introduced him to the Apostles; and from his zeal and good conduct well deserved the praise here bestowed upon him. And no wonder he should succeed, who set out so well

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