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Is the fact allowed? Is there reasonable proof that this man has or does cast out devils?

If there is, forbid him not;

Shall not God work by whom

no, not at the peril of your soul. he will work? No man can do these works unless God is with him; unless God hath sent him for this very thing. But if God hath sent him, will you call him back? Will you forbid him to go?

6. "But I do not know that he is sent of God." "Now herein is a marvellous thing," (may any of the seals of his mission say, any whom he hath brought from Satan to God,) "that ye know not whence this man is, and, behold, he hath opened mine eyes! If this man were not of God, he could do nothing." If you doubt the fact, send for the parents of the man: Send for his brethren, friends, acquaintance. But if you cannot doubt this, if you must needs acknowledge "that a notable miracle hath been wrought;" then with what conscience, with what face, can you charge him whom God hath sent, "not to speak any more in his name ?”

7. I allow, that it is highly expedient, whoever preaches in his name should have an outward as well as an inward call; but that it is absolutely necessary, I deny.

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"Nay, is not the Scripture express? No man taketh this honour unto himself, but he that is called of God, as was Aaron."" (Heb. v. 4.)

Numberless times has this text been quoted on the occasion, as containing the very strength of the cause: But surely never was so unhappy a quotation. For, First, Aaron was not called to preach at all: He was called "to offer gifts, and sacrifice for sin." That was his peculiar employment. Secondly, these men do not offer sacrifice at all; but only preach; which Aaron did not. Therefore it is not possible to find one text in all the Bible which is more wide of the point than this.

8. But what was the practice of the apostolic age?" You may easily see in the Acts of the Apostles. In the eighth chapter we read, "There was a great persecution against the Church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." (Verse 1.) "Therefore they that were scattered abroad, went everywhere preaching the word." (Verse 4.) Now, were all these outwardly called to preach? No man in his senses can think so. Here, then, is an undeniable proof, what was

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the practice of the apostolic age. Here you see not one, but a multitude of lay preachers, men that were only sent of God. 9. Indeed so far is the practice of the apostolic age from inclining us to think it was unlawful for a man to preach before he was ordained, that we have reason to think, it was then accounted necessary. Certainly the practice and the direction of the Apostle Paul was, to prove a man before he was ordained at all. "Let these," (the deacons,) says he, "first be proved; then let them use the office of a deacon.” (1 Tim. iii. 10.) Proved, How? By setting them to construe a sentence of Greek, and asking them a few commonplace questions? O amazing proof of a Minister of Christ! Nay; but by making a clear, open trial, (as is still done by most of the Protestant Churches of Europe,) not only whether their lives be holy and unblamable, but whether they have such gifts as are absolutely and indispensably necessary in order to edify the Church of Christ.

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10. But what if a man has these, and has brought sinners to repentance, and yet the Bishop will not ordain him? Then the Bishop does forbid him to cast out devils. But I dare not forbid him I have published my reasons to all the world. Yet it is still insisted, I ought to do it. You who insist upon it, answer those reasons. I know not that any have done this yet, or even made an attempt of doing it. Only some have spoken of them as very weak and trifling: And this was prudent enough; for it is far easier to despise, at least seem to despise, an argument, than to answer it. Yet till this is done I must say, when I have reasonable proof that any man does cast out devils, whatever others do, I dare not forbid him, lest I be found even to fight against God.

11. And whosoever thou art that fearest God, "forbid him not," either directly or indirectly. There are many ways of doing this. You indirectly forbid him, if you either wholly deny, or despise and make little account of, the work which God has wrought by his hands. You indirectly forbid him, when you discourage him in his work, by drawing him into disputes concerning it, by raising objections against it, or frighting him with consequences which very possibly will never be. You forbid him, when you show any unkindness toward him, either in language or behaviour; and much more when you speak of him to others, either in an unkind or a contemptuous manner; when

you endeavour to represent him to any, either in an odious or a despicable light. You are forbidding him all the time you are speaking evil of him, or making no account of his labours. O forbid him not in any of these ways; nor by forbidding others to hear him,—by discouraging sinners from hearing that word which is able to save their souls!

12. Yea, if you would observe our Lord's direction in its full meaning and extent, then remember his word: "He that is not for us is against us; and he that gathereth not with me, scattereth" He that gathereth not men into the kingdom of God, assuredly scatters them from it. For there can be no neuter in this war. Every one is either on God's side, or on Satan's. Are you on God's side? Then you will not only not forbid any man that casts out devils, but you will labour, to the uttermost of your power, to forward him in the work. You will readily acknowledge the work of God, and confess the greatness of it. You will remove all difficulties and objections, as far as may be, out of his way. You will strengthen his hands by speaking honourably of him before all men, and avowing the things which you have seen and heard. You will encourage others to attend upon his word, to hear him whom God hath sent. And you will omit no actual proof of tender love, which God gives you an opportunity of showing him.

IV. 1. If we willingly fail in any of these points, if we either directly or indirectly forbid him, "because he followeth not us," then we are bigots. This is the inference I draw from what has been said. But the term bigotry, I fear, as frequently as it is used, is almost as little understood as enthusiasm. It is, too strong an attachment to, or fondness for, our own party, opinion, Church, and religion. Therefore he is a bigot who is so fond of any of these, so strongly attached to them, as to forbid any who casts out devils because he differs from himself in any or all these particulars.

2. Do you beware of this. Take care, (1.) That you do not convict yourself of bigotry, by your unreadiness to believe that any man does cast out devils, who differs from you. And if you are clear thus far, if you acknowledge the fact, then examine yourself, (2.) Am I not convicted of bigotry in this, in forbidding him directly or indirectly? Do I not directly forbid him on this ground, because he is not of my party?-because he does not fall in with my opinions ?-or, because he does not

worship God according to that scheme of religion which I have received from my fathers?

3. Examine yourself, Do I not indirectly at least forbid him, on any of these grounds? Am I not sorry that God should thus own and bless a man that holds such erroneous opinions? Do I not discourage him, because he is not of my Church, by disputing with him concerning it, by raising objections, and by perplexing his mind with distant consequences? Do I show no anger, contempt, or unkindness of any sort, either in my words. or actions? Do I not mention behind his back, his (real or supposed) faults?—his defects or infirmities? Do not I hinder sinners from hearing his word? If you do any of these things, you are a bigot to this day.

4." Search me, O Lord, and prove me. Try out my reins and my heart! Look well if there be any way of" bigotry “ in me, and lead me in the way everlasting." In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian, casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still.

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5. O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him.

6. I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for

evil. Another's not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him. Imitate herein that glorious saying of a great man, (O that he had always breathed the same spirit!) "Let Luther call me a hundred devils; I will still reverence him as a messenger of God."

SERMON XXXIX.

CATHOLIC SPIRIT.

"And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him: And he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand." 2 Kings x. 15.

1. It is allowed even by those who do not pay this great debt, that love is due to all mankind; the royal law, "Thou shalt love thy neighbour as thyself," carrying its own evidence to all that hear it: And that, not according to the miserable construction put upon it by the zealots of old times, "Thou shalt love thy neighbour," thy relation, acquaintance, friend, "and hate thine enemy: Not so; "I say unto you," saith our Lord, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children," may appear so to all mankind," of your Father which is in heaven; who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."

2. But it is sure, there is a peculiar love which we owe to those that love God. So David: "All my delight is upon the saints that are in the earth, and upon such as excel in virtue.” And so a greater than he: "A new commandment I give unto

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