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 common-place 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 in Europe) not only whether their lives be holy and unblameable, but whether they have such gifts as are absolutely and indispensably necessary, in order to edify the church of Christ.
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 ’tis 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 ’tis 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 shew 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 shewing 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 cast 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, secondly. 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 shew 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 throughly, 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.
5. O stand clear of this. But be not content with not forbidding any that casts out devils. *’Tis well, to go thus far, but do not stop here. If you will avoid all bigotry, go on. In 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. Shew 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. ’Tis 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 forbad 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 forbids you, do not you forbid him. Rather labour and watch and pray the more, to confirm your love toward him. If he speaks 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 an hundred devils: I will still reverence him as a messenger of God.”