Expositions Upon Matthew 1-10, Treatise · Chapter 7 · Section 2
Grounds why we ſhould beware of falſe Prophets.
1 Becauſe they lye in wait to deceive, Eph. 4.14. And in order thereto they have dice, cogging ſlights, as the Word foreign ſignifies and much cunning craftineſs.
2 Becauſe the perſons whom falſe Prophets endeavour to ſeduce are commonly weaklings or young beginners in the faith, Gal. 1.2, 3. No ſooner had the Galatians received truth, but falſe Prophets were ready to ſeduce them, Song. 2.15. Take us the Foxes, why? our vines have tender grapes; that is our believers or members are but tender or young in the faith, and ſo are leaſt able to make reſiſtance againſt them. We ſee how buſie falſe Prophets have been at Antioch, Act. 15.5. and at Coloſs, cap. 2.7, 8. at the firſt planting of the Churches.
3 Becauſe of the great multitude of ſuch, 1 Joh. 4.1. There are many falſe Prophets gone out into the world.
4 Becauſe a Leproſie in the head, or a ſeducement by a falſe Prophet, may prove as dangerous as a ſcandalous practice; hence falſe Prophets are ſaid to bring in damnable Hereſies, 2 Pet. 2.2.
Uſe. 1 Try the Spirits, that is the doctrines, becauſe many falſe Prophets are gone out, 1 Joh. 4.1. Falſe Prophets take advantage of ſeducing by the lightneſs of mens mindes. As all ſhould try them, ſo eſpecially governours, Princes and great perſons, for whom ſuch lye in wait, Act. 13.6.
2 Take heed of ſuch deluders; for this purpoſe, 1 Get a love to truth, for want whereof many are given up to deluſions, to believe lyes, 2 Theſſ. 2.10, 11.
2 Take heed of lightneſs of mind: many are taken with every new fangled whimſie; as the Galatians were ſoon removed, ſo are they, Gal. 1.6.
3 Take heed of their fair tongues, Rom. 16.18. With good words and fair ſpeeches they deceive the hearts of the ſimple, they promiſe liberty but allure to wantonneſs, 2 Pet. 2.18, 19.
4 Converſe not with ſuch falſe Prophets, 2 Epiſtle of John, ver. 10.
5 Conſider the danger of their doctrines.
They come in ſheeps cloathing] Here's the danger of them, they come in ſheeps cloathing, but inwardly are wolves. Lether or ſheep-skins was the habit of true Prophets, Heb. 11.37. Under this kind of habit we are to underſtand all outward ſhow of innocency, teſtified by countenance, words or Apparel. The Prophets wore ſometimes hairy garments, as the Baptiſt, Matth. 3.4. And the falſe Prophets wore theſe to deceive, Zach. 13.4. As a flock of ſheep is in danger when there is among them a Wolf covered with a ſheep-skin, ſo is Gods flock in danger by theſe falſe Prophets.
Queſt. But what is this ſheeps clothing?
Anſw. Extraordinary appearance of Zeal, Pretended inſpirations of the ſpirit, ſeeming ſanctity without the power of godlineſs, plainneſs of Apparel, pretended ſelf-denial, mortification and humility, even to the neglecting of the body, and ſometimes even of relations, pretended harmleſneſs, Allegations of Scripture in a flouriſhing way, but not in truth, pretence of being called by men, ſo did the Scribes and Phariſees of their being called; A readineſs to endure priſons, baniſhment, &c. for the tenents they hold, Laborious painfulneſs in going from one Land to another to gain Proſelytes, Matth. 23.15. Denunciatory damnations againſt thoſe who will not believe their dreams.
Inwardly they are ravening Wolfes] They are like Wolfes, 1 For greedineſs, Eſa. 56.11. they are ſtrong of appetite, as the word is varied in the Margin, they can never have enough, they look all to their own way, every one to his gain.
2 For ſubtilty. The Wolf is very ſubtile, the Evening Wolf though it eat ſome of the fleſh when it takes the prey, yet hides the reſt, he gnawes not the bones till the morrow, ſee Zeph. 3.3. ſo falſe Prophets are very ſubtile, deceitfull workers, transforming themſelves into the Apoſtles of Chriſt, Eph. 4.14.
3 For miſchief. One Wolf will miſchieve a great many Sheep, ſo theſe.
4 For watchfulneſs. The Wolf watcheth if the Shepherd be gone to catch the Sheep, Joh. 10.12. ſo do falſe Prophets, they watch to catch the Sheep and Lambs of Chriſt in the abſence of the Shepherd.
5 Wolves do not enter in by the door, but climb over ſome other way, getting over pales or hedges. So do falſe Prophets, they do not come in at Chriſts door, which is the lawfull call of a Church, but ſome other way, as pretence of preſentation, inſtitution, induction, commendums, diſpenſations, &c. John 10.1.
6 For fierceneſs and cruelty; they preſently tear out the very entrails of a creature. Hab. 1.8. The Chaldeans are ſaid to be more fierce then the Evening Wolves; ſo theſe. Acts 20.29. Grievous Wolves ſhall enter in among you not ſparing the flock. Falſe Prophets are cruel to the ſouls of men: yea and to their bodies too. Zedekiah the falſe Prophet ſtruck Michaiah, … Kings 22.24, 25, 26. Paſhur put Jeremy in the ſtocks and ſmote him, Jer. 20.2, 3. Ananias commanded Paul to be ſtricken, Acts 23.2.
Uſe 1 Caution againſt the feigned pretences of falſe Prophets. Learn to be wiſe as Serpents againſt them, Matth. 10.16. If they be Wolves and Serpents to circumvent you, be ye Serpents to prevent them.
2 Learn to hear and obey the Lords faithfull Prophets, Joh. 10.4, 5. Heb. 13.7, 17.
V. 16. By their fruits you ſhall know them.
Chriſt gives a note whereby to try falſe Prophets, viz. By their fruits, that is, by their fruits of iniquity.
Obj. But you ſaid before they had a ſeeming ſanctity.
Anſw. True, but feigned things ſoon return to their nature, no man can long carry a counterfeit perſon.
Q. But what are their fruits?
Anſw. They are many, 1 Uſually they flye ſufferings, eſpecially where praiſe doth not accompany it.
2 They allure unto themſelves men that live in ſin, eſpecially the richer ſort, and promiſe them peace how bad ſoever. Even ſuch as have been caſt out of Churches, without requiring any thing of their repentance.
3 They move queſtions not any way tending to godlineſs, but either curious, or captious queſtions, they dote about queſtions and ſtrife of words, being full of perverſe diſputings, 1 Tim, 6 4, 5. full of revilings againſt the faithfull ſervants of Chriſt, and thoſe which are the moſt eminent inſtruments of his Church.
4 Alſo they go to preach without any call, either of a true gift, or of a true Church, or Paſtour, Acts 13.2, 3, 4. Alſo, Acts 14.23. True Prophets have uſually had a call by thoſe who have had a greater meaſure of the ſpirit to judge then the perſon called. OnelyOnly men that are likely to be uſefull this way, may be tried. The Lord complains that the Prophets propheſied without his ſending, Jer. 14.14, 15. Jer. 23.21, 22. I have not ſent theſe Prophets yet they ran, I have not ſpoken to them yet they propheſied.
5 Alſo they think to make people forget the name of God by their pretended inſpirations, Jer. 23.27. They think to cauſe my people to forget my name, by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.
6 Alſo they are full of confident blaſphemous boldneſs, to ſay, God ſaith, when God ſaith not, Jer. 23.31. I am againſt the Prophets that ſmooth their tongues, and ſay, he ſaith, The word of the Lord, to this Judge, this Teacher, See Ezek. 13.6.
7 Alſo a bold pretending to know and ſearch hearts, which is onelyonly proper to God, 1 Kings 8.39. Thou, even thou onelyonly knoweſt the hearts of the children of men; they will tell a man they never ſaw before, that he is an hypocrite and wicked.
8 Alſo ſadding the hearts of the righteous, and gladding the hearts of the wicked, Ezek. 13.22, 23.
9 Alſo to build up and comfort ſouls with a falſe peace, Ezek. 13, 10, 11. one cried peace when there was no peace. One falſe Prophet by his flattery built a wall of carnall confidence, and another daub'd it with untempered morter. This is called a ſowing of Pillows, v. 18. telling perſons on their death-beds you have kept your Church, and been good to the poor, and peaceable among your neighbours.
10 Vain-glory alſo is a fruit of a falſe Prophet, John 7.18. He that ſpeaks of himſelf ſeeks his own glory. Contrarily faithfull Teachers preach not themſelves but Chriſt Jeſus the Lord, 2 Cor. 4.5. John 3.30.
11 Alſo diſſimulation is a fruit of a falſe Prophet; he endeavours to make perſons to believe otherwiſe of things then he himſelf doth, as of the Scriptures, that they are of God, but yet onelyonly for ſuch a time, not for a conſtant rule of faith: he believs the reſurrection, but he means a ſpiritual reſurrection, not a bodily, of the ſame body committed to the earth.
12 Alſo bitter invectives againſt inſtrumental teaching, that they may draw Diſciples after themſelves, Acts 20.30, 31.
13 Alſo they carry you from the light of the Scriptures to the light within you, contrary to Eſai 8.20. to the law and to the teſtimony. If they ſpeak not according to that, it is becauſe there is no light in them. Thou haſt no light within, who carrieſt perſons from the Scriptures; how can the light within thee check thee for any thing but from the light of Gods word? The Word uſed thirty times in the New Teſtament for Conſcience, is foreign, which ſignifies, a knowledge together with: this conſcience together with God witneſſes all our purpoſes, words and actions, whether good or evill, Rom. 9.1. But whence doth it witneſs for or againſt us? even from the light of the Word. A man might commit idolatry and perſecution every day, and yet not be troubled at it if he do not know the Law of God. Unleſs the knowledge of Gods word be in our mindes, the conſcience cannot exerciſe its judicial act in determining of the lawfulneſs or unlawfulneſs of our actions. Hence, when the Scripture would ſtir up a mans conſcience, it appeals to his knowledge, 1 Cor. 6.15, 16, 19. 1 Cor. 9.23, 24.
14 Alſo the denying of Ordinances, upon pretence of immediate communion with God. Theſe falſe Prophets caſt off the Ordinances wherein God and the ſoul of a believer have communion, they throw down Chriſts ordinances and inſtitutions, that Satans inſpirations and revelations may be inſtead of them. Becauſe there are ſome Allegories in the Scriptures they turn all into Allegories, that they may carry us into a Wood whence we may not finde our way out, and all to ſtabliſh theſe fooleries; and yet theſe men judge themſelves to have come into a ſtate of perfection, judging others to be children who uſe ordinances. But, that they may not ſeem to be mad without reaſon, they bring ſome arguments, as 1 The diſtinction put betwixt the Law and Goſpel, called Letter and Spirit, 1 Cor. 3.6. by Letter is meant the Law, by the Spirit the Goſpel. The Goſpel is called Spirit comparatively, becauſe there is a greater powring out of the Spirit now then formerly. Some by Letter underſtand the Law, and by Spirit the gifts of the Spirit, as tongues, propheſie, &c. but I lean to the former, becauſe ſo expounded, Rom. 7.6. where, by oldneſs of the Letter, the Apoſtle underſtands a principle of natural conſcience, and, by newneſs of the Spirit, a principle of regeneration. For theſe Ordinances of Baptiſm and Supper, God appointed them as helps to our faith, through which is livelily held forth a crucified Chriſt for remiſſion of ſins to a believing ſoul: for not divers things but one and the ſame is ſignified in both thoſe ordinances of Baptiſm and the Supper, to wit, remiſſion of ſins to believers and repentants.
For the duration and perpetuity of ordinances till the end of the world, take theſe reaſons:
1 Becauſe there hath been ſince the Apoſtles times throughout all ages a Church, therefore Ordinances, Eph. 3.22. Unto him be glory in the Church throughout all ages: therefore in every age there will be both Church and Ordinances.
2 Becauſe there is a command of our performance and obſervation of them to the end of the world, and a promiſe of Gods preſence with us in ſo doing, Matth. 28.19, 20. Make Diſciples in all Nations — Lo I am preſent with you to the end of the world, 1 Cor. 11.26. So oft as ye eat this bread and drink this Cup, ye ſhew forth the Lords death till he come. What warrant have any believers to make a change till the Lord come? No more warrant to put an end to Baptiſm then to making Diſciples, or the teaching the obſervation of Chriſts Commandements.
I can well nigh trace this deluſion to the beginning. In the year 1644 divers Books were printed againſt Infant-baptiſm, the arguments whereof prevailed againſt Infant-baptiſm that many Commanders in the Army were againſt it, but the Parliament and times being much for it, theſe Commanders were troubled to keep in with conſcience and with the times, ſundry perſons diſputing that theſe Officers were bound to take up the Baptiſm of Believers. In this juncture of time comes a Chaplain to the Army, who being forced out of the County of Kent, was in the ſame condition with theſe Gentlemen; he comes and preaches a doctrine that Baptiſme and the ſupper were onelyonly carnal ordinances and types, and that they ended in the firſt age, or to that effect; ſo this doctrine being received with great applauſe, this preacher, formerly of little acquaintance, came in one month to be one of the moſt eminent preachers in the army, and theſe Gentlemen formerly troubled might now by the arguments of Mr. J. S. eaſily bundle the times and their principles againſt infant Baptiſme together, whiles hereby they were kept from the principles of the Anabaptiſts. Though the ſaid Mr. J. S. had formerly conferred with me to Baptize him, which I was willing to do, onelyonly through worldly prudence he deſired a place to be digged firſt in his own houſe, to eſcape the odium of the times, but at the end of four dayes when he had appointed me to come to diſpenſe it, he came to queſtion the power of the diſpenſer, ſo I departed home and left him. About ſix months after I being with him reaſoned ſo far, that in one after-noon I anſwered his arguments and wifes, being many, till they had no more to ſay, ſave this, they were convinced, but they muſt ſtay till God did perſwade, after which time he ſpeedily went into the Army, the product and ſpawn of whoſe preachings and printings were theſe deluſions about denying ordinances, which groundedly may be ſuſpected was both to ſpeaker and hearers the puniſhment for dallying with truth, and denying ſubmiſſion to it after conviction. My conſcience tells me that the thing I write of him was truth, and he was my intimate friend, whom I ſhould in no wiſe have cited ſo publick, but that conſcience to God for the undeceiving of others urgeth me.
15 The laſt ſort of fruits by falſe Prophets is that the Scriptures have their period and time of expiration, and that every leſs light is ſwallowed up by a greater; the light of Moſes by the light of the Prophets, the light of the Prophets by the light of the New Teſtament, and the light of the New Teſtament by the light of the Spirit. The Scriptures they acknowledg were Gods Word, and the Penmen inſpired by God, but it was to endure for a time; hence they allege 2 Peter 1.19. We do well to take heed to the Scriptures, as to a light ſhining in a dark place, till the day dawn and the day-ſtar ariſe in their hearts.
Be aſtoniſhed, O ye Heavens at theſe, be ye horribly afraid. The horridneſs of this Deluſion wants tears of bloud ſufficiently to bewail it, that apoſtate Profeſſours the authours of theſe Deluſions, ſhould labour as it were to kill God and his Word with his own Weapons. I might wave all Scripture-reaſon with theſe that deny the Scripture, and reaſon with them onelyonly as Philoſophers, alſo I might let the Reader ſee that this damnable errour is an epitome of all errour. But to anſwer that place 2 Peter 1.19. Peter ſhews that if theſe diſperſed Jews attended to the Scriptures of the Prophets they would have a light to guide them in their darkneſs, till the day at laſt appear, and the morning-ſtar, the ſign thereof, ſcatter their darkneſs; that is, till the light of the Goſpel clearly manifeſt unto you this myſtery of godlineſs which ye have begun to receive.
Some interpret thus, that Propheſie is the Night or Darkneſs, the Goſpel is the Light or Morning Star, the ſight of God in Heaven is clear Day: ſo the ſenſe is, Attend unto the reading and ſtudy of the Prophets, that ye may be ſtrengthened by them in the faith of Chriſt, untill the Day Star, that is, a more clear knowledg of the faith of the Goſpel, ſhine unto you, that ye being confirmed therein may thereby be brought to the bleſſedneſs of Heaven. The ſight of faith in compariſon of the ſight in Heaven is but as the Dawning of the Morning to the Light of the Sun at Noon. And as the Morning Star is a Middle betwixt Night and Day, ſo is the Doctrine of the Goſpel a Middle betwixt the dark Doctrine of the Prophets, and the clear ſight in Heaven. So that by Day Star is not meant Chriſt whom theſe believing Jews had already received, but their going on and increaſe in the faith, whiles by little and little their knowledg became more certain concerning the Myſteries of Chriſt, that no doubts or ſcruples concerning the Chriſtian Faith or any point of it might be any longer in their mindes.
Some by Day dawning and Day Star underſtand the ſight of God in Heaven; our Life of Miſery in this World being like Night, the Life to come will be like Day, when all ſhadows of mortality, errour and ignorance ſhall vaniſh away. See Song 2.17.
This word [Untill] favours this Interpretation, becauſe we need Propheſie and the Scriptures all our Life long till we come in Heaven. But both Intepretations are to be taken in, and then the ſenſe will be, Take heed to the Scriptures of the Prophets, and Goſpel, as to the means for your going on in the Faith, and building up, untill you come to the beatifical viſion of the glory in Heaven.
But never did the Apoſtle or Spirit mean that the written Word ſhould have its period and time ſet to laſt, beyond which it is uſeleſs and improper to attend unto it.
The ſecond place is, 1 John 2.20, 21, 27. But ye have an Unction from the Holy One, and ye ſhall know all things—but the anointing which ye have received of him abideth in you, and ye need not that any man teach you, but as the ſame anointing teacheth you all things.
From this Scripture, they argue thus, they that have the Teachings of the Spirit have no need of the teaching of the Letter, but they have the Unction of the Spirit that teacheth them all things, therefore they need neither the teaching of the Letter, nor the teachings of men.
Anſw. Three things to be opened, 1 What is meant by Unction?
Anſw. By Unction is meant Chriſtianity, for as a Chriſtian in Greek is the ſame that Anointed is, ſo Chriſtianity is the ſame that Anointing is; now Chriſtianity is the Doctrine, grace and wiſdom of Chriſt, which from the inſpiration of the Spirit is given, whereby we are inſtructed in all the believables and duties of a true Chriſtian which pertain to Chriſtian faith and life, and to fly heretical and Antichriſtian tenents. Now this heavenly Light is compared to Oyl, becauſe the principal uſe of Oyl is to maintain Light; it hath other virtues, as to cool, to chear, to heal, but this is the principal; ſo that by Unction he means the Oyl of holy Doctrine or Truth.
2 Queſt. What is meant by this anointing teaching us all things?
Anſw. By all things are not meant every individual truth, for the Apoſtles themſelves knew onelyonly in part, 1 Cor. 13.9. therefore we muſt underſtand it reſtrictively to the matter in hand. Ye know all things, that is, concerning the ſhunning of Antichriſt and holding the Faith.
2 Or by all things he means all things he had formerly taught them, ſo that he rather remembers them and admoniſhes them of things that he writ, than delivers any Principles which were new unto them: therefore v. 24. he bids that that might remain with them which they had heard from the beginning.
3 Queſt. What is meant by this Phraſe, Ye need not that any man teach you?
Anſw. The Apoſtle doth not cry down miniſterial teaching, for then ſhould he have cried down his own teaching, and nullified many other Precepts wherein Preachers are commanded to preach the Word, in ſeaſon and out of ſeaſon, 2 Tim. 4.1. and the Miniſtry is given for the perfecting of the Saints, Epheſ. 4.11, 12. but onelyonly warns them againſt falſe Teachers, who taught them contrary Doctrines to thoſe, wherein by the Doctrine of Truth they had been informed; theſe errours the Apoſtle calls Lyes, v. 22. as being moſt abominable Lyes to deny Jeſus to be Chriſt.
So that the ſenſe is, Ye have the Light of the Word wherein you have been inſtructed to teach you all things needfull for your ſalvation, ſo that you are not to liſten to any Impoſtours that teach you the contrary; but from hence to deduce, that becauſe you have the Teachings of the Spirit, that we need not the Teachings of men, is a grand Deluſion.
A third Argument is, The Elect ſhall be all taught of God, John 6.45. So that they ſhall not teach every man his Neighbour, and every man his Brother, ſaying, Know the Lord, for all ſhall know me, from the leaſt to the greateſt, Heb. 8.11.
A. There is a twofold Teaching, 1 Notional, 2 Affectionate. Of the later of theſe the Scripture ſpeaks. The Lord teaches the Elect or Children of the new Covenant, as no man can teach with the like, he gives them a relliſh of good things, but becauſe the Lord teaches after this way that no man can teach, it follows not that therefore the Apoſtle excludes the teaching of man, for then why would Chriſt ſend out his Apoſtles and the ſeventy Diſciples, and why doth he eſtabliſh a Miniſtry in his Church, one eſſential property whereof is that he muſt be apt to teach, yea doth not Chriſt bid us pray to the Lord of the Harveſt for ſuch Labourers. Chriſt alſo ſhews us that from the Lords teaching as a principal cauſe, the Miniſtry of man becomes effectual, 1 Cor. 3.7.
There are many other fruits of falſe Prophets, as the ſoothing and flattering of Princes, 1 Kings 18.6. compared with v. 1….
The mingling of Truth and Errour together, or at leaſt truth and corrupt affections, from which the Apoſtle clears himſelf, 2 Cor. 2.17.
There are many other notes of falſe Prophets, which by a frequent reading of the Scriptures, and begging of the Spirit, we may attain to know.
V. 16. Ye ſhall know them by their Fruits. Do men gather Grapes of Thorns, or Figs of Thiſtles?
Look as of Thorn-trees men do not gather Grapes, nor of Thiſtles men do not gather Figgs, ſo from falſe Prophets there is no good and ſweet fruit gathered, but the harſh and corrupt fruit of Errour and Hereſie.
V. 17. Even ſo every good Tree bringeth forth good Fruit, but a corrupt Tree bringeth forth corrupt Fruit.
Chriſt here comes to confirm unto us further that men do not gather good fruits from bad trees, and makes a reddition to the former Propoſition laid down interrogatively.
By good and bad Trees in general the ſtate of the regenerate and unregenerate man may be underſtood, Matth. 12.33. Carnal men cannot pleaſe God, Rom. 8.8. Abel's perſon was firſt reſpected, then his offering, Gen. 4.4.
In particular Chriſt means the Prophets, when good they bring forth good fruit, when corrupt they bring forth corrupt fruit; when good, they handle the Word of God uprightly, 2 Cor. 2.17.4.2. when corrupt, they handle Gods Word deceitfully, Epheſ. 4.14.
Such falſe Prophets are not known by the leaves or flowers of an outward profeſſion, but by their fruits.
V. 18. A good Tree cannot bring forth evil Fruit, neither can a corrupt Tree bring forth good Fruit.
Chriſt amplifies what he had delivered, ſhewing that a good will from the habit of grace in the ſoul brings forth good things ordinarily and uſually, and an evil will from the habit of ſin in the ſoul brings evil things. But Chriſt means firſt, the man muſt be changed that his works may be changed. But who is found good of the Lord, ſeeing Chriſt died for ſinners, therefore he found us all bad Trees, but gave us power to believe on his Name, Aug. de Verb. Domini Serm. 12.
But if we carry it to Teachers, we muſt underſtand it ſo far as he is a good Teacher (for even good Teachers have been miſtaken in ſome things) they cannot bring forth corrupt Doctrine, nor can a corrupt Teacher, ſo far as he is corrupt, bring forth good Doctrine. It's uſual that the actions of the body are ſutable to the qualities of the minde, Matth. 12.34, 35. A good man out of the good treaſure of his heart bringeth forth that which is good, an evil man out of the evil treaſure of his heart brings forth that which is evil.
If we underſtand it of men, we muſt underſtand it of men as in their natural eſtate. But as a Tree when it is tranſplanted brings forth good fruit, though naturally without tranſplantation it could not; ſo when perſons are tranſplanted out of their natural eſtate into Chriſt, they bring forth good fruits, John 15.4, 5. though in their natural ſtate they could not.
If we carry it to Teachers, as Chriſt means both, then the meaning is, if theſe Prophets were true lovers of godlineſs, as they would ſeem to be, they would not uſually commit ſuch things as are directly contrary to godlineſs as they do.
V. 19. Every Tree that bringeth not forth good fruit is hewen down and caſt into the fire.
V. 20. Wherefore by their fruits ye ſhall know them.
Here's the puniſhment of falſe Prophets. The words are a ſimilitude taken from an Husbandman, and are denounced againſt all Hypocrites in general, who have the leaves of profeſſion, but want the power of godlineſs, and in particular againſt hypocritical falſe Prophets. John 15.6. If a man abide not in me, he is caſt forth as a Branch that is withered, and men gather them and caſt them into the fire and they are burned: as the Husbandman caſts fruitleſs Branches into the fire, ſo will Chriſt caſt ſuch as bring not forth good fruit into the fire of Hell. See Matth. 3.10. In particular, falſe Prophets bring upon themſelves ſwift deſtruction, Their judgment lingers not, and their damnation ſlumbers not, 2 Peter 2 1, 3.
Is hewen down and caſt into the fire] They are now at preſent hewen dow by the threatnings of God, and ſhall hereafter be thrown into Hell.
Wherefore by their fruits ye ſhall know them] Chriſt here concludes thus, q. d. ſeeing men uſually teach things ſuitable to their manners and practiſes, by ſuch kinde of corrupt Teachings you may ſuſpect theſe Prophets before they inſtill or drop in their opinions into you, for ſuch as the Maſters are ſuch will they make the Scholars, ſuch as the Tree is ſuch will the Fruits be.
V. 21. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven.
Chriſt from reprehending falſe Prophets, comes to reprehend all hypocritical Formaliſts, whether teachers or hearers, who pretend the faith and doctrine of Chriſt in a great ſhew of holineſs, but deny it in their works. They propheſied in the Name of Chriſt, and wrought miracles, but did not do Chriſt his will.
In the words two things, 1 An excluſion of hypocritical Formaliſts, or formal Hypocrites, out of Gods Kingdom. Not every one that ſaith Lord, Lord, &c. A name without a thing is nothing. It's as an ornament in the clay, or a jewel in the mire.
2 A reception of thoſe who have a ſincere purpoſe to obey God, But he that doth the will of my Father. To do the will of God is, 1 To believe on Chriſt, John 6.40. This is the will of the Father, that every one that ſees the Son and believes on him, ſhould have everlaſting life.
2 To declare our faith by a ſanctified courſe of obedience, 1 Theſſ. 4.4. This is the will of God, even our ſanctification.
3 To have a purpoſe for all Gods commands without excepting of any, Pſal. 119.6, 106. Col. 1.10.4.12. Heb. 13.20, 21.
But he that doth the will of my Father which is in heaven] and conſequently my will; for I and my Father are one, Joh. 14.7. and the Father is in the Son, and the Son in the Father, but Chriſt as he is man for modeſty ſake, names the will of the Father, and not his own.
From the words thus opened obſerve.
Obſ. 1 That in the viſible Church there are many men are onelyonly formal profeſſours; ſuch were the fooliſh Virgins, Matth. 25.1. Such was he Eccleſ. 8.10. So I ſaw the wicked buried who had come and gone to the place of the Holy, Tit. 1.15. Profeſs they know God, but in works deny him. A name to live, but are dead, Rev. 3.1. Ezek. 33.31. Rom. 2.17, 18, 19. Such was Judas, Magus, Saul. The conſciences of theſe men would not have been quiet had they not given ſome outward ſervice to God. Formal profeſſors do with their conſciences, as men do with children; men give them ſome ſmall matter, as a pear or plum, to keep them from wrangling and crying out.
Uſe. 1 Believe not every one that hath onelyonly a profeſſion, Joh. 2.23. How forward was the ſtony ground, that it received the Word with joy: Matth. 12.21. and yet for want of root, as ſoon as tribulation came, it withered?
2 Caution againſt formality; reſt not in profeſſional faith becauſe thou haſt the name of profeſſor, becauſe of duties of religion in family, or becauſe in Church Communion. They that are found not to live as Chriſt taught, let them know they are not Chriſtians, although they profeſs the doctrine of Chriſt with their tongue; for not the profeſſors onelyonly but the confirmers of their works ſhall be ſaved. Juſt. Mart. Apol. 1.49. This formality, how ever it be plauſible with the world, yet is it loathed with God, Rev. 3.15, 16. God will ſpue out ſuch Laodiceans.
3 Trial, whether thou art a formal man or not.
1 When thou haſt not grace to overcome every luſt, but Satan holds thee under ſome inſnaring luſt; ſo Herod. Eccleſ. 8.10. So I ſaw the wicked buried that had come and gone to the place of the Holy.
2 When thou haſt not faith to ſuffer for God or a good conſcience, Matth. 13.21.
3 When thou art onelyonly careful to cleanſe the outward man, but careleſs of the inner man; ſo the Phariſees, Luk. 11.39, 40. The Phariſees made clean the outſide of the cup and platter, but their inward part was full of rapine and exceſs. Contrarily powerful Chriſtians are moſt troubled with the inward man.
4 When, though thou performes duties of Religion, yet 1 Thy ſoul is not nouriſhed by them, nor built up, 2 Tim. 3.8. Ever learning, but never able to come to a practical knowledge.
2 Or elſe thou ſeeſt not Gods face in duty, Job, 13.16. He onelyonly is my ſalvation, but a Hypocrite ſhall not come before him.
3 Or elſe thou doſt not groan under thy dead-heartedneſs. Contrarily powerful Chriſtians groan under their fits of deadneſs, and pray earneſtly for quickening, Pſal. 119.25, 37, 88, 107, 143, 154, 156, 159.
5 When men turn in their Religion as ſtates turne; ſo did all Nations and Tongues, Dan. 3.7. except the three children. Its a plain note of a formaliſt to profeſs a Religion before God work it in the heart.
6 When thou performes duties of Religion from art and not from life; as thou prayes perhaps from wit and memory, but not from the Spirit; thou hears the word, but its either for victory of wit, quiet of reſolution, ability to diſcourſe, but not with an intent to practice; thou receives the ſupper, not becauſe of any ſweetneſs of Chriſt thou haſt taſted there, but becauſe perſons would note thee ſhouldeſt thou abſent thy ſelf. So thou gives alms, not out of any chearfulneſs, or becauſe thou Sympathizes with Chriſt or his members, but becauſe natural conſcience calls thee to do ſomething.
2 Obſ. Men that are meer formal profeſſors muſt expect to be excluded out of heaven, as well as other groſs ſinners.
2 Things to be conſidered, 1 What formality is. Anſw. It's a ſhew, Image or ſimilitude of godlineſs without life or power, as a woodden Image hath the likeneſs of a thing, as of a man or beaſt, but is no ſuch thing, a ſhadow hath likeneſs of a body but is a ſhadow.
2 There is even too much formality and overlineſs in good men in the ſervices they perform to God, but they mourn under them.
Uſe. Reprehenſion of thoſe who reſt in an outward forme of Religion, without the power, Ananias and Sapphira, Demas; Nay, they deny the power of Religion, 2 Tim. 3.5. When the power of Religion would pull a Carnal man from his luſt, he denyes it; when the queſtion is put whether Chriſt left or luſts, he denies Chriſt for to enjoy his luſts, as the young man, Matth. 19.22. when preachers exhort to reconciliation, theſe deny, for this power formal men have, Joh. 5.40. I would, and ye would not, Matth. 23.37.
Queſt. But why do formal men deny the power of Religion?
Anſw. 1 Becauſe of the difficulty whereto the power of godlineſs calls men, as 1 To part with every luſt, Matth. 5.29. A right hand, and right eye, and every enjoyment for Chriſt, Luk. 14.33. without which we cannot be Chriſtians.
2 Becauſe of the painfulneſs that muſt be uſed in the power, 1 Tim. 4.8, 9. Whereas any ſlothful performance will ſerve in a form.
3 Becauſe of the reproachfulneſs of it; the power of Godlineſs expoſes perſons to reproach, when they will balk no duty, nor commit no known ſin: for this was Moſes reproached, Heb. 11.26.
4 Becauſe the power of godlineſs ſeems folly in the eyes of Carnal men, 1 Cor. 2.14.
5 Becauſe they are bound with the cords of preſent ſinful pleaſures, Job, 20.12, 13. compared with Prov. 5.22.
2 Exhortation, 1 Preſs towards the power of Religigion.
2 Show forth the power of it.
1 Preſs towards the power of Religion.