all the craft and all the front they had, could not deny it to be a true miracle; every body would have hooted at them if they had. They could easily deny it to their own consciences, but not to the world. The proofs of the gospel were undeniable.
[2.] They went further, and were not only convinced of the truth of the miracle, but all men glorified God for that which was done; even those that were not persuaded by it to believe in Christ, were yet so affected with it as a mercy to a poor man, and an honour to their country, that they could not but give praise to God for it; even natural religion taught them to do that. And if the priests had punished Peter and John for that for which all men glorified God, they would have lost all their interest in the people, and been abandoned as enemies both to God and man. Thus therefore their wrath shall be made to praise God, and the remainder thereof shall be restrained.
(2.) They yet resolve, that it is necessary to silence them for the future, v. 17, 18. They could not prove that they had said or done any thing amiss, and yet they must no more say or do what they have done. All their care is, that the doctrine of Christ spread no further among the people; as if that healing institution were a plague begun, the contagion of which must be stopped. See how the malice of hell fights against the counsels of heaven; God will have the knowledge of Christ to spread all the world over, but the chief priests would have it spread no further, which he that sits in heaven laughs at.
Now, to prevent the further spreading of this doctrine,
[1.] They charge the apostles never to preach it any more. Be it enacted by their authority, (which they think every Israelite is bound in conscience to submit to,) That no man speak at all or teach in the name of Jesus, v. 18. We do not find that they give them any reason why the doctrine of Christ must be suppressed; they cannot say it is either false or dangerous, or of any ill tendency, and they are ashamed to own the true reason, that it testifies against their hypocrisy and wickedness, and shocks their tyranny. But, Stat pro ratione voluntas—They can assign no reason but their will. "We straitly charge and command you, not only that you do not preach this doctrine publicly, but that ye speak henceforth to no man, not to any particular person privately, in this name," v. 17. There is not a greater service done to the Devil's kingdom than the silencing of faithful ministers, and the putting them under a bushel that are the lights of the world.
[2.] They threaten them if they do, straitly threaten them: it is at their peril. This court will reckon itself highly affronted if they do, and they shall fall under its displeasure. Christ had not only charged them to preach the gospel to every creature, but had promised to bear them out in it, and reward them for it. Now these priests not only forbid them to preach the gospel, but threaten to punish it as a heinous crime; but those who know how to put a just value upon Christ's promises, know how to put a just contempt upon the world's threatenings, though they be threatenings of slaughter that it breathes out, ch. 9. 1.
II. Here is the courageous resolution of the prisoners to go on in their work, notwithstanding the resolutions of this court, and their declaration of this resolution, v. 19, 20. Peter and John needed not confer together, to know one another's minds, (for they were both actuated by one and the same Spirit,) but agree presently in the same sentiments, and jointly put in the answer, "Whether it be right in the sight of God, to whom both you and we are accountable, to hearken unto you more than unto God, we appeal to yourselves, judge ye; for we cannot forbear speaking to every body the things which we have seen and heard, and are ourselves full of, and are charged to publish." The prudence of the serpent would have directed them to be silent, and though they could not with a good conscience promise that they would not preach the gospel any more, yet they needed not tell them that they would. But the boldness of the lion directed them thus to set both the authority and the malignity of their persecutors at defiance.
They do, in effect, tell them that they are resolved to go on in preaching, and justify themselves in it with two things.
1. The command of God; "You charge us not to preach the gospel, he has charged us to preach it, has committed it to us as a trust, requiring us upon our allegiance faithfully to dispense it; now whom must we obey; God or you?" There they appeal to one of the communes notitiæ—to a settled and acknowledged maxim in the law of nature, that if men's commands and God's interfere, God's commands must take place. It is a rule in the common-law of England, that if any statute be made contrary to the law of God, it is null and void. Nothing can be more absurd than to hearken unto weak and fallible men that are fellow-creatures and fellow-subjects, more than unto a God that is infinitely wise and holy, our Creator and sovereign Lord, and the Judge to whom we are all accountable. The case is so plain, so uncontroverted and self-evident, that we will venture to leave it to yourselves to judge of it, though you are biassed and prejudiced. Can you think it right in the sight of God to break a divine command in obedience to a human injunction? That is right indeed, which is right in the sight of God; for his judgment, we are sure, is according to truth, and therefore by that we ought to govern ourselves.
2. The convictions of their consciences; though they had not had such an express command from heaven to preach the doctrine of Christ, yet they could not but speak, and speak publicly, those things which they had seen and heard. Like Elihu, they were full of this matter, and the Spirit within them constrained them, they must speak, that they might be refreshed, Job 32. 18, 20. (1. ) They felt the influence of it upon themselves, what a blessed change it has wrought upon them, has brought them into a new world, and therefore they cannot but speak of it: and those speak the doctrine of Christ best, that have felt the power of it, and tasted the sweetness of it, and have themselves been deeply affected with it; it is as a fire in their bones, Jer. 20. 9. (2.) They know the importance of it to others; they look with concern upon perishing souls, and know they cannot escape eternal ruin but by Jesus Christ, and therefore will be faithful to them in giving them warning and shewing them the right way. They are things which we have seen and heard, and therefore are fully assured of ourselves; and things which we only have seen and heard: and therefore, if we do not publish them, who will? Who can? Knowing the favour, as well as the terror, of the Lord, we persuade men; for the love of Christ and the love of souls constrain us, 2 Cor. 5. 11, 14.
III. There is the discharge of the prisoners; (v. 21.) They further threatened them, and thought that they frightened them, and then let them go. There were many whom they terrified into an obedience to their unrighteous decrees; they knew how to keep men in awe with their excommunications, (John 9. 22.) and thought they could have the same influence upon the apostles that they had upon other men; but they were deceived, for they had been with Jesus. They threatened them, and that was all they did now; when they had done that, they let them go.
1. Because they durst not contradict the people,
