1. IN the preceding verses we read, that after the twelve had been
disputing, _which of them should be the greatest_, Jesus _took a little
child, and set him in the midst of them, and taking him in his arms,
said unto them, Whosoever shall receive one of these little children
in my name, receiveth me: and whosoever receiveth me, receiveth not
me_ (only) _but him that sent me_. Then _John answered_ (that is, said
with reference to what our Lord had spoken just before) _Master, we
saw one casting out devils in thy name, and we forbad him, because he
followeth not us_. As if he had said, “Ought we to have received him?
In receiving him, should we have received thee? Ought we not rather
to have forbidden him? Did not we do well therein?” _But Jesus said,
Forbid him not._
2. The same passage is recited by St. _Luke_, and almost in the same
words. But it may be asked, What is this to us? Seeing no man now
_casts out devils_. Has not the power of doing this been withdrawn from
the church, for twelve or fourteen hundred years? How then are _we_
concerned in the case here proposed, or in our Lord’s decision of it?
3. Perhaps more nearly than is commonly imagined, the case proposed
being no uncommon case. That we may reap our full advantage from it
I design to shew, first, In what sense men may and do now _cast out
devils_: secondly, What we may understand by, _He followeth not us_.
I shall, thirdly, explain our Lord’s direction, _Forbid him not_, and
conclude with an inference from the whole.
I. 1. I am, in the first place to shew, in what sense men may, and do
now _cast out devils_.
In order to have the clearest view of this, we should remember, that
(according to the scriptural account) as God dwells and works in the
children of light, so the devil dwells and works in the children of
darkness. As the holy Spirit possesses the souls of good men, so the
evil spirit possesses the souls of the wicked. Hence it is that the
apostle terms him, _The God of this world_: from the uncontrolled
power he has over worldly men. Hence our blessed Lord stiles him _the
prince of this world_: so absolute is his dominion over it. And hence
St. _John_, _We know that we are of God_, and all who are not of God,
_the whole world_, ἐν τῷ πονηρῷ κεῖται· Not, lieth in wickedness: but
_lieth in the wicked one_; lives and moves in him, as they who are not
of the world, do in God.
2. For the devil is not to be considered only as _a roaring lion,
going about seeking whom he may devour_: nor barely as a subtle enemy,
who cometh unawares upon poor souls, and _leads them captive at his
will_: but as he who dwelleth in them and walketh in them; _who ruleth
the darkness_ or wickedness of _this world_, of worldly men and all
their dark designs and actions, by keeping possession of their hearts,
setting up his throne there, and bringing every thought into obedience
to himself. Thus the _strong one armed keepeth his house_; and if this
_unclean spirit_ sometime _go out of a man_, yet he often returns with
_seven spirits worse than himself, and they enter in and dwell there_.
Nor can he be idle in his dwelling. He is continually _working in_
these _children of disobedience_. He works in them with power, with
mighty energy, transforming them into his own likeness, effacing all
the remains of the image of God, and preparing them for every evil word
and work.
3. It is therefore an unquestionable truth, that the God and prince
of this world, still possesses all who know not God. Only the manner
wherein he possesses them now, differs from that wherein he did it of
old time. Then he frequently tormented their bodies, as well as souls,
and that openly, without any disguise. Now he torments their souls
only, (unless in some rare cases) and that as covertly as possible.
The reason of this difference is plain. It was then his aim to drive
mankind into superstition. Therefore he wrought as openly as he could.
But ’tis his aim to drive _us_ into infidelity. Therefore he works as
privately as he can: for the more secret he is, the more he prevails.
4. Yet, if we may credit Historians, there are countries even now,
where he works as openly as aforetime. “But why in savage and barbarous
countries only? Why not in _Italy_, _France_ or _England_?” For a
very plain reason: he knows his men. And he knows what he hath to do
with each. To _Laplanders_, he appears barefaced: because he is to fix
them in superstition and gross idolatry. But with you he is pursuing
a different point. He is to make you idolize yourselves: to make you
wiser in your own eyes than God himself, than all the oracles of God.
Now in order to this, he must not appear in his own shape: that would
frustrate his design. No: he uses all his art, to make you deny his
being, till he has you safe in his own place.
5. *He reigns therefore, altho’ in a different way, yet as absolute in
one land as in the other. He has the gay _Italian_ infidel in his teeth,
as sure as the wild _Tartar_. But he is fast asleep in the mouth of the
lion, who is too wise to wake him out of sleep. So he only plays with
him for the present, and when he pleases swallows him up.
*The God of this world holds his _English_ worshippers full as fast as
those in _Lapland_. But it is not his business to affright them, lest
they should fly to the God of heaven. The prince of darkness therefore
does not appear, while he rules over these his willing subjects. The
conqueror holds his captives so much the safer, because they imagine
themselves at liberty. Thus the _strong one armed keepeth his house,
and his goods are in peace_: neither the deist nor nominal Christian
suspects he is there; so he and they are perfectly at peace with each
other.
6. All this while he works with energy in them. He blinds the eyes of
their understanding, so that the light of the glorious gospel of Christ,
cannot shine upon them. He chains their souls down to earth and hell,
with the chains of their own vile affections. He binds them down to
the earth, by love of the world, love of money, of pleasure, of praise.
And by pride, envy, anger, hate, revenge, he causes their souls to draw
nigh unto hell: acting the more secure and uncontrolled, because they
know not that he acts at all.
7. But how easily may we know the cause from its effects? These are
sometimes gross and palpable. So they were in the most refined of the
Heathen nations. Go no farther than the admired, the virtuous _Romans_.
And you will find these, when at the height of their learning and
glory, _filled with all unrighteousness; fornication, wickedness,
covetousness, maliciousness; full of envy, murder, debate, deceit,
malignity: whisperers, backbiters, despiteful, proud boasters,
disobedient to parents: covenant-breakers, without natural affection;
implacable, unmerciful_.
8. The strongest parts of this description are confirmed by one, whom
some may think a more unexceptionable witness. I mean, their brother
Heathen, _Dion Cassius_: who observes, that before _Cæsar_’s return
from _Gaul_, not only gluttony and lewdness of every kind, were open
and barefaced; not only falshood, injustice and unmercifulness abounded,
in public courts as well as private families: but the most outrageous
robberies, rapine and murders, were so frequent in all parts of _Rome_,
that few men went out of doors without making their wills, as not
knowing if they should return alive.
9. *As gross and palpable are the works of the devil, among many (if
not all) the modern Heathens. The _natural religion_ of the _Greeks_,
_Cherokees_, _Chicasaws_, and all other _Indians_, bordering on our
southern settlements (not of a few single men, but of entire nations)
is, to torture all their prisoners from morning to night, till at
length they roast them to death; and upon the slightest, undesigned
provocation, to come behind and shoot any of their own countrymen. Yea,
it is a common thing among them, for the son, if he thinks his father
lives too long, to knock out his brains: and for a mother, if she is
tired of her children, to fasten stones about their necks, and throw
three or four of them into the river, one after another.
10. It were to be wished that none but Heathens had practised such
gross, palpable works of the devil. But we dare not say so. Even in
cruelty and bloodshed, how little have the Christians come behind them?
And not the _Spaniards_ or _Portuguese_ alone, butchering thousands
in _South-America_. Not the _Dutch_ only in the _East-Indies_, or the
_French_ in _North-America_, following the _Spaniards_ step by step.
Our own countrymen too have wantoned in blood, and exterminated whole
nations: plainly proving thereby, what spirit it is, that dwells and
works in the children of disobedience.
11. These monsters might almost make us overlook the works of the devil
that are wrought in our own country. But alas! We cannot open our eyes
even here, without seeing them on every side. Is it a small proof of
his power, that common swearers, drunkards, whoremongers, adulterers,
thieves, robbers, sodomites, murderers, are still found in every part
of our land? How triumphant does the prince of this world reign, in all
these children of disobedience?
12. He less openly, but no less effectually works in dissemblers,
talebearers, liars, slanderers: in oppressors and extortioners; in the
perjured, the seller of his friend, his honour, his conscience, his
country. And yet these may talk of religion or conscience still! Of
honour, virtue and public spirit. But they can no more deceive Satan
than they can God. He likewise knows those that are his: and a great
multitude they are out of every nation and people of whom he has full
possession at this day.
13. If you consider this, you cannot but see in what sense, men may
now also _cast out devils_: yea, and every minister of Christ does cast
them out, if his Lord’s work prosper in his hand.
By the power of God attending his word, he brings these sinners to
repentance: an entire inward as well as outward change, from all evil
to all good. And this is, in a sound sense, to _cast out devils_,
out of the souls wherein they had hitherto dwelt. The strong one can
no longer keep his house. A stronger than he is come upon him, and
hath cast him out, and taken possession for himself, and made it an
habitation of God thro’ his Spirit. Here then the energy of Satan ends,
and the Son of God _destroys the works of the devil_. The understanding
of the sinner is now enlightned, and his heart sweetly drawn to God.
His desires are refined, his affections purified: and being filled with
the Holy Ghost, he grows in grace till he is not only holy in heart,
but in all manner of conversation.
14. All this is indeed the work of God. It is God alone who can
cast out Satan. But he is generally pleased to do this by man, as
an instrument in his hand: who is then said, _to cast out devils in
his name_, by his power and authority. And he sends whom he will send
upon this great work: but usually such as man would never have thought
of. For _his ways are not as our ways, neither his thoughts as our
thoughts_. Accordingly he chuses the weak to confound the mighty,
the foolish, to confound the wise: for this plain reason, that he may
secure the glory to himself; that _no flesh may glory in his sight_.
II. 1. But shall we not _forbid_ one who thus _casteth out devils_, if
_he followeth not us_? This it seems was both the judgment and practice
of the apostle, till he referred the case to his Master. _We forbad
him_, saith he, _because he followeth not us_, which he supposed to
be a very sufficient reason. What we may understand by this expression,
_He followeth not us_, is the next point to be considered.
The lowest circumstance we can understand thereby, is, he has no
outward connexion with us. We do not labour in conjunction with each
other. He is not our fellow-helper in the gospel. And indeed whensoever
our Lord is pleased, to send many labourers into his harvest, they
cannot all act, in subordination to, or connexion with each other.
Nay, they cannot all have personal acquaintance with, nor be so much as
known to one another. Many there will necessarily be in different parts
of the harvest, so far from having any mutual intercourse, that they
will be as absolute strangers to each other, as if they had lived in
different ages. And concerning any of these whom we know not, we may
doubtless say, _He followeth not us_.
2. A second meaning of this expression may be, he is _not of our
party_. It has long been matter of melancholy consideration, to all
who pray for the peace of _Jerusalem_, that so many several parties
are still subsisting, among those who are all stiled Christians.
This has been particularly observable in our own countrymen, who
have been continually dividing from each other, upon points of no
moment, and many times such as religion had no concern in. The most
trifling circumstances have given rise to different parties, which have
continued for many generations. And each of these would be ready to
object to one who was on the other side, _He followeth not us_.
3. That expression may mean, thirdly, he differs from us, in our
_religious opinions_. There was a time, when all Christians were of
one mind, as well as of one heart. So great grace was upon them all,
when they were first filled with the Holy Ghost. But how short a space
did this blessing continue? How soon was that unanimity lost, and
difference of opinion sprang up again, even in the church of Christ?
And that not in nominal, but in real Christians: nay in the very
chief of them, the apostles themselves? Nor does it appear, that the
difference which then began, was ever entirely removed. We do not find,
that even those pillars in the temple of God, so long as they remained
upon earth, were ever brought to think alike, to be of one mind,
particularly with regard to the ceremonial law. ’Tis therefore no way
surprizing, that infinite varieties of opinion should now be found in
the Christian church. A very probable consequence of this is, that
whenever we see any _casting out devils_, he will be one that, in this
sense, _followeth not us_: that is not of our opinion. ’Tis scarce to
be imagined he will be of our mind, in all points, even of religion. He
may very probably think in a different manner from us, even on several
subjects of importance: such as, the nature and use of the moral law,
the eternal decrees of God, the sufficiency and efficacy of his grace,
and the perseverance of his children.
4. He may differ from us, fourthly, not only in opinion, but likewise
in some points of practice. He may not approve of that manner of
worshipping God, which is practised in our congregation: and may judge
that to be more profitable for his soul, which took its rise from
_Calvin_, or _Martin Luther_. He may have many objections to that
liturgy, which we approve of, beyond all others; many doubts concerning
that form of Church-government, which we esteem both apostolical
and scriptural. Perhaps he may go farther from us yet: he may, from
a principle of conscience, refrain from several of those, which we
believe to be the ordinances of Christ. Or if we both agree, that
they are ordained of God, there may still remain a difference between
us, either as to the manner of administring those ordinances, or
the persons to whom they should be administred. Now the unavoidable
consequence of any of these differences, will be, that he who thus
differs from us, must separate himself, with regard to those points,
from our society. In this respect therefore _he followeth not us_: he
is _not_ (as we phrase it) _of our church_.
5. But in a far stronger sense, _he followeth not us_, who is not only
of a different church, but of such a church as we account to be in many
respects antiscriptural and antichristian: a church which we believe
to be utterly false and erroneous in her doctrines, as well as very
dangerously wrong in her practice, guilty of gross superstition as well
as idolatry. A church that has added many articles to the faith, which
was once delivered to the saints: that has dropt one whole commandment
of God, and made void several of the rest by her traditions: and that
pretending the highest veneration for, and strictest conformity to
the antient church, has nevertheless brought in numberless innovations,
without any warrant either from antiquity or scripture. Now most
certainly _he followeth not us_, who stands at so great a distance
from us.
6. And yet there may be a still wider difference than this. He who
differs from us in judgment or practice, may possibly stand at a
greater distance from us, in affection than in judgment. And this
indeed is a very natural and a very common effect of the other. The
differences which begin in points of opinion, seldom terminate there.
They generally spread into the affections, and then separate chief
friends. Nor are any animosities so deep and irreconcileable, as those
that spring from disagreement in religion. For this cause the bitterest
enemies of a man, are those of his own houshold. For this the father
rises against his own children, and the children against the father;
and perhaps persecute each other even to the death, thinking all the
time they are doing God service. It is therefore nothing more than we
may expect, if those who differ from us either in religious opinions
or practice, soon contract a sharpness, yea bitterness toward us; if
they are more and more prejudiced against us, till they conceive as
ill an opinion of our persons as of our principles. An almost necessary
consequence of this will be, they will speak in the same manner as they
think of us. They will set themselves in opposition to us, and as far
as they are able hinder our work: seeing it does not appear to them
to be the work of God, but either of man or of the devil. He that
thinks, speaks and acts in such a manner as this, in the highest sense,
_followeth not us_.
7. I do not indeed conceive, That the person of whom the apostle speaks
in the text (altho’ we have no particular account of him, either in
the context, or in any other part of holy writ) went so far as this.
We have no ground to suppose, That there was any material difference
between him and the apostles; much less that he had any prejudice
either against them or their Master. It seems we may gather thus much
from our Lord’s own words, which immediately follow the text, _There is
no man which shall do a miracle in my name, that can lightly speak evil
of me_. But I purposely put the case in the strongest light, adding all
the circumstances which can well be conceived: that being forewarned of
the temptation in its full strength, we may in no case yield to it, and
fight against God.
III. 1. Suppose then a man have no intercourse with us, suppose he be
not of our party, suppose he separate from our church, yea, and widely
differ from us, both in judgment, practice, and affection: yet if we
see even this man _casting out devils, Jesus saith, Forbid him not_.
This important direction of our Lord, I am, in the third place, to
explain.
2. If we see this man casting out devils――But ’tis well, if in such a
case, we would believe even what we saw with our eyes, if we did not
give the lie to our own senses. He must be little acquainted with human
nature, who does not immediately perceive, how extremely unready we
should be, to believe that any man does cast out devils, who _followeth
not us_, in all, or most of the senses above-recited. I had almost said,
In any of them: seeing we may easily learn even from what passes in our
own breasts, How unwilling men are, to allow any thing good in those,
who do not in all things agree with themselves.
3. “But what is a sufficient, reasonable proof that a man does (in the
sense above) cast out devils?” The answer is easy. Is there full proof,
1. That a person before us was a gross, open sinner? Secondly, That he
is not so now; that he has broke off his sins, and lives a Christian
life? And, thirdly, That his change was wrought by his hearing this man
preach? If these three points be plain and undeniable, then you have
sufficient, reasonable proof, such as you cannot resist without wilful
sin, That this man casts out devils.
4. *Then _forbid him not_. Beware how you attempt to hinder him, either
by your authority, or arguments, or persuasions. Do not in any wise
strive to prevent his using all the power which God has given him. If
you have _authority_ with him, do not use that authority, to stop the
work of God. Do not furnish him with _reasons_, why he ought not any
more to speak in the name of Jesus. Satan will not fail to supply him
with these, if you do not second him therein. _Persuade_ him not, to
depart from the work. If he should give place to the devil and you,
many souls might perish in their iniquity, but their blood would God
require at _your_ hands.
5. “But what if he be only a _Layman_ who casts out devils? Ought I not
to forbid him then?”
Is the fact allowed? Is there reasonable proof, That this man has or
does _cast out devils_? If there is, forbid him not: no, not at the
peril of your soul. Shall not God work by whom 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.
“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 8th 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_, ver. 1. _Therefore they that were
scattered abroad, went every-where preaching the word_, ver. 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 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 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.”