said, "in sheep's clothing." The Pharisees made clean the outside; they were, in appearance, harmless as sheep. The people did not suspect them of enmity to GOD; or to His servants. They saw in them a remarkable scrupulosity; much outward sanctity; great regard to the forms of religion; and several other qualities, which were then likely to constitute respectability, in the eyes of superficial men. But though the Pharisees appeared to the people, in sheep's clothing; yet, inwardly, they were ravening wolves. They were more opposed to the truth than any class of persons; they were the chief antagonists of Christ, and of His followers. St. Paul, before his conversion, remarkably exemplified the practice of a Pharisee: touching the righteousness of the law, he was blameless; yet he beyond measure persecuted the Church of GOD, and wasted it. But the precept of our SAVIOUR,-to beware of false prophets, which should come in sheep's clothing,-ought not to be limited to the Pharisees. Many deceivers appeared in the first ages of the Church. The great apostle of the Gentiles remarks to the elders at Ephesus: "For I know this, that, after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your ownselves shall men arise, speaking perverse things, to draw away disciples after them."* And this expectation, of the false prophets which should appear,-constituted a chief source of his anxiety; "therefore watch," said he, " and remember, that, by the space of three years, I ceased not to warn every one, night and day, with tears."t The same apostle guarded the Corinthians against certain false apostles-deceitful workers transforming themselves into the apostles of CHRIST; "for Satan himself," he added, " is transformed into an angel of light." In his epistle to the Galatians, he complains of certain Judaizing teachers, by whom he had been supplanted in their esteem. St. Jude, also, in his epistle, speaks of certain men, who had crept in unawares, "turning the grace of our GoD into lasciviousness; and * Acts xx. 29, 30. † Acts xx. 31. 2 Corinth. xi. 13, 14, denying the only LORD GOD, and our LORD JESUS CHRIST."* They are, further, described as despising dominion;† as "speaking evil of dignities ;" and as going "in the way of Cain;"" and after the error of Balaam for reward;" and as perishing in the "gainsaying of Core." We have made these several quotations from Scripture, in order to show, that the intrusion of false prophets or teachers into the church constituted one of the great evils of the first ages. Well, therefore, might our SAVIOUR say to the people, "Beware of false prophets." But how was the simple multitude to distinguish the true prophets from the false? "Ye shall know them," says CHRIST, "by their fruits. Do men gather grapes of thorns, or figs of thistles ?" This is the great test by which the pretensions, both of public teachers, and of private Christians, are to be examined. Common sense, indeed, dictates this mode of judging : and there is often a remarkable agreement between the sayings of our SAVIOUR and our own common sense. As the na ture of a tree is known by its fruits, so is the nature of a man's religion. "Bring forth," said John the Baptist to the pretenders who gathered round him, "fruits meet for repentance." "I have chosen you, and ordained you," says CHRIST to his Apostles, "that ye should go and bring forth fruit."** We are become dead to the law, says St. Paul, and joined or married to CHRIST, "that we should bring forth fruit unto God."†† In the time of the Reformation, the mode of judging resorted to was that which is here recommended by CHRIST. The people perceived that the Reformers were a strict and self-denying people, while the body of the Popish priesthood were abominably corrupt. Undoubtedly the people in some measure compared the doctrines of the two parties; but many of them judged, in a still greater degree, by a comparison of the lives of each. By their fruits, the true and the false prophets were then * St. Jude 4. † 2 St. Peter ii. 10. 2 St. Peter ii. 10. T St. Matt. iii. 8. known. And thus our SAVIOUR'S maxim was the means of guiding the multitude safely (even in a dark age) into the true paths; and of re-establishing a more pure religion in the world. The precept reaches also to us; and is of standing use in the church. "Beware of false prophets, who come to you in sheep's clothing." The multitude are always easily imposed upon; those especially become dupes in matters of religion, who are not very religious themselves. There is a superstition, in whose eye the mere name, or dress, of a minister exhibits all the sanctity which is required; they reverence the robe, and the robe only. The Pharisees acquired much respect after this manner. Others require that to the sacred robe a little outward decency of character should be added. There is another class, who think that bold pretensions to inspiration, or apostleship; that zeal, as ardent as that of Paul, and strong confidence, like his; (though without his faith and love, his humility and patience, his gentleness and meekness, his prudence and wisdom, and discernment, and all his other graces,) are sufficient marks of a true prophet. But by their fruits, says CHRIST, they shall be known. Paul himself used often to appeal both to his doctrine; and to his manner of life, conversation, faith, charity; and he, by living among his converts, afforded to them an opportunity of being thoroughly acquainted with his character. "I have coveted," he said, "no man's silver, or gold, or apparel: yea, ye yourselves know, that these hands have ministered to my necessities."* As he was foremost in authority and rank in the Church; so also was he foremost in labours, in sufferings, and self-denials. To these, when competitors arose and endeavoured to undermine him, he was accustomed to make appeal; insomuch that he sometimes would appear guilty of vanity, or at least of too much egotism; if he had not pleaded the necessity for boasting, under which these false teachers had laid him. Ministers, in all ages, *Acts xx. 33, 34. must be content to be judged of, in the same manner with Paul the Apostle. By their fruits, they must be known; and not by the clerical decencies of their appearance; not by the mere profession of their faith; not by the soundness of their preaching; not by the regularity of their ordination only. If therefore, we would provide ourselves with means of judging, adapted to all ages of the church; and if we would be preserved safe, in spite of the degeneracy both of ministers and people, let our rule be that of CHRIST. Let us judge our very teachers, by their fruits. On the one hand, indeed, we ought to reverence the office of a Christian minister. St. Paul reverenced the office of High Priest; and once testified his reverence, in a remarkable manner but, on the other hand, let us be cautious, how we commit the instruction of our souls, respecting the way to eternal life, to men unacquainted with that way: to men, especially, who show, by their works, that they are of the number of those false prophets, against whom we are expressly warned by JESUS CHRIST. Let it, moreover, be remembered, that ministers should be strict, with a truly Christian strictness; that they should be humble and selfdenying; raised above the love of this world; and above the fear of worldly persons; given to much prayer, as well as to much exertion in the ministry; alive to GOD, and spiritually-minded; being of that "kingdom which is not of this world."* These are the virtues of a Christian minister; and when these adorn the character, let us esteem the possessor of them, very highly in love, for his work's sake. It would tend much to the purification of the Christian church, and to the rectification of its very doctrine, if private Christians would agree to judge of the excellencies of their ministers much more by their works (taking works in their large and scriptural sense) than they are accustomed to do. And it would be well, if ministers also would bear in mind, that it is neither parts nor learning, neither pulpit eloquence, nor any power of attracting a congrega * St. John xviii. 36. tion; that it is neither a right understanding of doctrines, nor skill in interpreting prophecy, nor talent in explaining the more difficult parts of Scripture, nor knowledge of all the evidences of Christianity, nor rank and station in the Church, which constitutes their sufficient title to the ministry. We know, from Scripture, that if a man should possess even miraculous gifts, and yet be destitute of the one lasting grace of charity, he is but as "sounding brass, or a tinkling cymbal." XLIII ST. MATTHEW VII. 17—20. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. 66 OUR SAVIOUR having instructed the people to beware of false prophets, having observed that by their fruits they should be known, adds, in these words, a general truth of great importance. Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit:" that is, the nature of a tree is determined by its fruit; a good tree yielding good fruit, and a bad tree being known by the bad fruit which it produces. This is the truth, which we are now to consider; a truth, which seems plain and undeniable. Many men, nevertheless, are far from adopting it, as a maxim of their religion. * 1 Corinth. xiii. 1. M |