Matthew 7:15

The Lord had before commanded His Apostles, that they should not do their alms, prayers, and fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, "Take heed of false prophets."

When the Lord had said that there were few that find the strait gate and narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not here intrude themselves, He straightway subjoins, "Take heed of false prophets."

Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, "Take heed of false prophets." In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them "false prophets;" for even in that day the like things fell out.

13] is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, "Take heed of false prophets." And forasmuch as they would not be manifest Gentiles, but lurk under the Christian name, He said not "See ye," but, "Take heed." For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says "Take heed," because it is a sure precaution of security to know him whom you avoid. But his form of warning, "Take heed," does not imply that the Devil will introduce heresies against God's will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them before hand. Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, "who come to you in sheep's clothing." Christians are called sheep, and the sheep's clothing is a form of Christianity and of feigned religion. And nothing so casts out all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, "But inwardly they are ravening wolves." But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians. Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning such the Apostle speaks, "I know that after my departure there will enter among you grievous wolves, not sparing the flock." [Acts 20:29]

Yet He may seem here to have aimed under the title of "false prophets," not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, "By their fruits ye shall know them." For among heretics it is possible many times to find a good life, but among those I have named never.

Wherefore it is justly asked, what fruits then He would have us look to? For many esteem among fruits some things which pertain to the sheep's clothing, and in this manner are deceived concerning wolves. For they practise fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These then are not the fruits by which He teaches us to discern them. Those deeds which are done with good intention, are the proper fleece of the sheep itself, such as are done with bad intention, or in error, are nothing else than a clothing of wolves; but the sheep ought not to hate their own clothing because it is often used to hide wolves. What then are the fruits by which we may know an evil tree? The Apostle says, "The works of the flesh are manifest, which are, fornication, uncleanness, &c." [Gal 5:19] And which are they by which we may know a good tree? The same Apostle teaches, saying, "The fruits of the Spirit are love, joy, peace."

The fruits of a man are the confession of his faith and the works of his life; for he who utter according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God is the wolf.

What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren.

non occ.: But from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to attain by this evil, then needs must that it appear whether they be the wolf in sheep's clothing, or the sheep in his own.

Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep's skin, and shews by persecuting how great his rage against the good.

And the hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, "Do men gather grapes of thorns, or figs of thistles?"

The grape had in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds inclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shewn patience, in that it is cast into the wine-press - joy, because wine maketh glad the heart of man - purity, because it is not mixed with water - and sweetness, in that it delighteth. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil's servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot bear the fruits of the Church. And having instanced in particular tress, as the fig, the vine, the thorn, and the thistle, He proceeds to shew that this is universally true, saying, "Thus every good tree bringeth forth good fruit, but an evil tree bringeth forth evil fruit."

In this place we must guard against the error of such [margin note: Manichees] as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no countenance from these two tree; as it will be evident to any who will read the context that He is speaking here of men.

These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature gives glory to her Framer. All natures then that are, because they are, have their own manner, their own appearance, and as it were their own harmony [margin note: pacem], and are altogether good.

But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, "A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit."

From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, "A good tree cannot bring forth evil fruit," nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man's works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good. For though he may sometimes be useful, it is not he that does it, but it comes of Divine Providence super-intending.

And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.

But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung from an angel, of man from man? And what were these two before those evils arose in them, but the good work of God, a good and praiseworthy nature. See then out of good arises evil; nor was there any thing at all out of which it might arise but what was good. I mean the evil will itself, since there was no evil before it, no evil works, which could not come but from evil will as fruit from an evil tree. Nor can it be said that it sprung out of good in this way, because it was made good by a good God; for it was made of nothing, and not of God.

We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, "I know not the man?" Or how, on the other hand, could Moses" father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel?

He had not enjoined them to punish the false prophets, and therefore shews them the terrors of that punishment that is of God, saying, "Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire." In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the axe impending, the tree that should be cut down, and the fire that could not be extinguished. But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the good, to be deceased and to be with Christ. The pain of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ.

non occ.: From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, "Therefore by their fruits ye shall know them."

For if I, in this brief space of time, have enjoyed such fellowship with your bishop, I mean not of a mere human, but of a spiritual nature, how much more do I reckon you happy, who so depend on him as the Church does on the Lord Jesus, and the Lord does on God and His Father, that so all things may agree in unity! Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power that Christ stands in the midst of them, how much more will the prayer of the bishop and of the whole Church, ascending up in harmony to God, prevail for the granting of all their petitions in Christ! He, therefore, that separates himself from such, and does not meet in the society where sacrifices are offered, and with “the Church of the first-born whose names are written in heaven,” is a wolf in sheep’s clothing, while he pr …

And Trypho said, “I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence.” And I replied, “The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. …

The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being “approved.” Groundless, therefore, and inconsiderate is the offence of the many who are scandalized by the very fact that heresies prevail to such a degree. How great (might their offence have been) if they had not existed. When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through which it exists, in such a way that it is impossible for it not to have existence.

But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them; and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many “ravening wolves shall come in sheep’s clothing.” Now, what are these sheep’s clothing’s, but the external surface of the Christian profession? Who are the ravening wolves but those deceitful senses and spirits which are lurking within to waste the flock of Christ? Who are the false prophets but deceptive predictors of the future? Who are the false apostles but the preachers of a spurious gospel? Who also are the Antichrists, both now and evermore, but the men who rebel against Christ …

15. The judges said : We need not inquire as to the manner in which that primitive commerce took place until we have first seen it proved that there are two natural principles. For when once it is made clear that there are two unbegotten natures, then others of your averments may also gain our assent, even although something in them may not seem to fit in very readily with what is credible. For as the power of pronouncing judgment has been committed to us, we shall declare what may make itself clear to our mind. We may, however, also grant to Archelaus the liberty of speaking to these statements of yours, so that, by comparing what is said by each of you, we may be able to give our decision in accordance with the truth. Archelaus said : Notwithstanding, the adversary’s intent is replete with gross audacity and blasphemy. Manes said : Hear, O judges, what he has said of the adversary . …

42. But I shall also offer, to the best of my ability, some expositions of the other words referred to; that is to say, I shall show that Jesus neither said nor did aught that was contrary to Moses. And first, as to the word, “An eye for an eye, and a tooth for a tooth,”, that is the expression of justice. And as to His injunction, that a man, when struck on the one cheek, should offer the other also, that is the expression of goodness. Well, then, are justice and goodness opposed to each other? Far from it! There has only been an advance from simple justice to positive goodness. And again, we have the saying, “The workman is worthy of his hire.” But if a person seeks to practise any fraud therein, it is surely most just that what he has got possession of by fraud should be required of him, most especially when the hire is large. …

XIII . But after a long time we visited the brethren, and confirmed them with the word of piety, and charged them to avoid those who, under the name of Christ and Moses , war against Christ and Moses , and in the clothing of sheep hide the wolf. For these are false Christs, and false prophets, and false apostles, deceivers and corrupters, portions of foxes, the destroyers of the herbs of the vineyards: “for whose sake the love of many will wax cold. But he that endureth stedfast to the end, the same shall be saved.” Concerning whom, that He might secure us, the Lord declared, saying: “There will come to you men in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits; take care of them. For false Christs and false prophets shall arise and shall deceive many.”

4. As the falsity of his statement, however, was apparent, a hasty retreat from it was made in a cloud of confused words, in the midst of which he quoted the Lord’s words: “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.” When I said that these words of the Lord might also be applied by us to them, he went on to magnify the persecution which he affirmed that his party had often suffered; intending thereby to prove that his party were Christians because they endured persecution. …

12. “But,” thou wilt say, “we more easily penetrate their concealment if we pretend to be ourselves what they are.” If this were lawful or expedient, Christ might have instructed his sheep that they should come clad in wolves’ clothing to the wolves, and by the cheat of this artifice discover them: which He hath not said, no, not when He foretold that He would send them forth in the midst of wolves. But thou wilt say: “They needed not at that time to have inquisition made for them, being most manifest wolves; but their bite and savageness were to be endured.” What, when foretelling later times, He said that ravening wolves would come in sheep’s clothing? Was there not room there to give this advice and say, And do ye, that ye may find them out, assume wolves’ clothing, but within be ye sheep still? Not this saith He: but when he had said, “Many will come to you in sheep’s clothing, but w …

Chapter 4. 5. Further, if any one fails to understand how it can be that we assert that the sacrament is not rightly conferred among the Donatists, while we confess that it exists among them, let him observe that we also deny that it exists rightly among them, just as they deny that it exists rightly among those who quit their communion. Let him also consider the analogy of the military mark, which, though it can both be retained, as by deserters, and, also be received by those who are not in the army, yet ought not to be either received or retained outside its ranks; and, at the same time, it is not changed or renewed when a man is enlisted or brought back to his service. …

11. Answer me this, ye ravening wolves, who, seeking to be clad in sheep’s clothing, think that the letters of the blessed Cyprian are in your favor. Did the sacrilege of schismatics defile Cyprian, or did it not? If it did, the Church perished from that instant, and there remained no source from which ye might spring. If it did not, then by what offense on the part of others can the guiltless possibly be defiled, if the sacrilege of schism cannot defile them? Wherefore, then, have ye severed yourselves? Wherefore, while shunning the lighter offenses, which are inventions of your own, have ye committed the heaviest offense of all, the sacrilege of schism? Will ye now perchance confess that those men were no longer schismatics or heretics who had been baptized without the communion of the Church, or in some heresy or schism, because by coming over to the Church, and renouncing their forme …

Chapter 20. 22. Wherefore all this about the generation of vipers, and the poison of asps under their lips, and all the other things which they have said against those which have not known the way of peace, are really, if they would but speak the truth, more strictly applicable to themselves, since for the sake of the peace of Donatus they received the baptism of these men, in respect of which they used the expressions quoted above in the wording of the decree of the Council; but the baptism of the Church of Christ dispersed throughout the world, from which peace itself came into Africa, they repudiate, to the sacrilegious wounding of the peace of Christ. …