Acts 4:18-20

DISCOURSE: 1749
CONTEST BETWEEN PREJUDICE AND RELIGION

Acts 4:18. And they called them, and commanded them not to speak at all nor teach in the name of Jesus. 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 hare seen and heard.

WHEN we see the enmity of the human heart against religion in these days, we are ready to impute some blame to the persons in whom that religion is displayed: it scarcely seems possible that a thing so excellent and beautiful as true religion should be an object of offence. But if we look back to the first establishment of Christianity, we find that the same aversion to it was then manifested by ungodly men, even though it was exhibited in the purest form, and was recommended by the most beneficent and stupendous miracles. In the history before us we see in a very striking view,

I. The force of prejudice—

Nothing can be conceived more unreasonable than the conduct of the Jewish Rulers towards the Apostles—
[They saw that a wonderful miracle had been wrought in confirmation of the doctrine which the Apostles preached [Note: ver. 16.]. Now what line of conduct would candour have prescribed? Would not any person under its influence have inquired about the doctrine, and compared it with the Holy Scriptures? Would he not have examined carefully whether there was any real connexion between the miracle and the doctrine, and whether it was indeed a testimony from Heaven to the truth of Christianity? But behold how the Jewish rulers acted on that occasion: they imprisoned the Apostles, tried them as criminals, disregarded all evidence in their favour, and, when they could not subvert the doctrine by argument, determined to suppress it by authority. They would have proceeded even to punish the preachers of it, if they had not been afraid of exciting discontent among the people: it was fear alone, and not equity, that prevented them from proceeding to yet severer measures. Their language, in effect, was this: ‘A great miracle has been wrought indeed; but we will not have it mentioned. The doctrine which it was intended to confirm, appears to be from God; but we will not have it mentioned. The tendency of the doctrine, as far as we can judge from the miracle, is most salutary and beneficial; but we will not have it mentioned. The preachers of that doctrine profess to have received a commission from God himself; but we will not suffer them to execute it. They tell us that they open to men the only possible way of salvation; but we care not for the salvation of men, nor will we suffer any further attempts to promote it. They tell us, that it is at the peril of their own souls to decline the office assigned them; but what care we about their souls? they shall not execute their office, though they, and the whole world, should perish through their neglect. They tell us they must obey God; but we care not for God: they shall obey us, and not God; and if they do not regard us more than God, we will make them feel the weight of our heaviest displeasure.’]

But unreasonable as this was, it shews, as in a glass, the precise manner in which the enemies of religion act at this day—
[The truth and excellence of Christianity are universally acknowledged, together with the obligation of all persons to obey it: yet no sooner does any one begin to obey it from the heart, than his friends and relatives endeavour to check his progress. In vain does he bring his sentiments to the test of Scripture; or urge the commands of God, and the awful judgments that will await him if unfaithful to his God: authority, as in the case before us, usurps the place of reason, and the will of man is put in opposition to the will of God. Unreasonable and impious as this is, it is the practice of parents, of masters, of all that are in authority, as far as the laws of the land, or the liberal spirit of the times, will admit — — — and wherever religion most flourishes, there will this conduct most openly prevail [Note: The terms “unreasonable and wicked” are still applicable to the generality of unbelievers. 2 Thessalonians 3:2.]

This however, for the most part, serves only to call forth,

II.

The power of religion—

Beautifully was it exemplified on the occasion before us. Behold the Apostles;

1. How firm their conduct!—

[Lately had they all fled from their Master through fear of participating his troubles; but now they face the whole Sanhedrim, undaunted, undismayed. They knew that God was on their side; and therefore they “feared not what man could do unto them.” This was, and ever will be, the effect of true religion: “the righteous are as bold as a lion:” and they who truly fear God, will cast off every other fear — — —]

2. How forcible their appeal!—

[Their words were few, but unanswerable: for who can doubt whether man should rule, or God? Who can hesitate to determine the question in general, or how to act upon it in his own case? If man can do more for us than God, or prove a more formidable enemy than God, then may we prefer his favour before God’s, and have a greater dread of his displeasure: but if man be so weak as to be crushed before the moth, then may we set at nought all his threatenings, and persist without fear in the service of our God. Indeed, if “we have seen, and heard” aright the blessed truths of the Gospel, we shall so feel their constraining influence, as to defy every effort of men or devils to counteract them.]

From this history then we may learn,
1.

What is that doctrine we are concerned to hear—

[That is the true doctrine which proclaims salvation in “the name of Jesus.” This it was which the Apostles preached; and which every minister must preach. There is indeed “salvation in no other name;” and therefore all who desire salvation should embrace it with their whole hearts — — —]

2. What is the treatment we must expect to meet with—

[If we either preach or profess the foregoing doctrine, we must expect the same scenes to be again realized as were exhibited in the Apostles’ days. The enmity of the human heart against God is still the same as ever; and “they who are born after the flesh will still, as much as ever, persecute those who are born after the Spirit.” “Let none then think it strange, if a fiery trial be sent to try them” — — —]

3. What is that conduct we are bound to observe—

[Amidst all the injuries they sustained, the Apostles yielded not either to invective or complaint. But they were immoveable as rocks. Thus must we possess our souls in patience, and maintain our profession steadfast unto the end — — —]