Titus, Bishop of the Island of Crete, is directed how to convince opposers to the true religion: holding fast the faithful word, as he hath been taught, that is, the true Minister of Christ, that he may be able by sound doctrine both to exhort and convince gainsayers. Sound doctrine, or the great and important truths of the Gospel, are the way to convince and reclaim gainsayers, or the erroneous. Sound doctrine is then knowable, what may be learned with much ease from the holy scriptures.—The Christians in the Churches of Galatia are told, that error and false doctrines have a strange kind of influence on the mind, like fascination. And that false prophets or pretended Teachers have almost the power of magic, or sorcery to bewitch people.—O foolish Galatians, who hath bewitched you that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth and crucified among you. They had the very best means of instruction in the principles of the Gospel. St. Paul was their preacher. He was surpassed by none of his brethren, in zeal or eminence of abilities. After all, false Teachers seduced some of these professed Christians of the Churches of Galatia from the faith and order of the Gospel. He supposed there was something like magical incantation and witchcraft in their seduction. O foolish Galatians who hath bewitched you.—Whoever, in the course of human events, has been an observing spectator of the rise and progress of any gross delusions or great errors in Religion, will not think the Apostle too strong in his language.—Certainly, then, most needful is the caution of the text, be not carried about with divers and strange doctrines.
What is proposed, in dependence on divine help, in the sequel, is to explain this caution, or to show the danger of instability, and pernicious tendency of error.—And then by way of improvement point out that conduct which becomes Christians, when gross errors and unhappy divisions spring up among them.
The principle design of the present discourse is to explain the caution, of the Apostle, in these words, be not carried about with divers and strange doctrines, or to shew the danger of instability in religion, and pernicious tendency of error.
The divers and strange doctrines, which the Apostle had in view, in the caution which he gives in the text, no doubt were various false and hurtful errors, which were spread among the Churches gathered and planted by the Apostles, through the insinuations and plausible arts of the Judaizing Teachers. Many of these, half Jews and half Christians, arose, and infested the Churches with the poison of their false notions. Their object in general was to form a coalition between Christianity and Judaism; to have the law of Moses and Gospel of Christ so blended as to form one complex religion. The Jewish converts to Christianity were extremely unwilling to relinquish their own rites and ceremonies. Long was it before they could admit the idea that their legal rites and sacrifices were merely typical; and of course, were to be wholly abolished, when the Antitype was come. When the substance was come, the shadows were to flee away. The Judaizing teachers strenuously maintained, that the observance of the Mosaic ritual was necessary to salvation. They held that obedience to the law of Moses, as well as faith in Christ, was requisite to our justification before God. These false teachers had greatly corrupted the Gospel. Many were deluded by them. And various strange doctrines or notions about meats and drinks were adopted. And the Jewish converts to Christianity were tossed to and fro with them: Were carried about, or led away with them. The Apostle therefore writes to all the converts from Judaism to Christianity to beware of all notions, which were contrary to the great and essential doctrines of the Gospel, to the first principles of the Oracles of God. Be not carried about with divers and strange doctrines. He wished to have them stable and firm in their principles: never to listen to the various strange notions, which any should attempt to diffuse among them. The divers and strange doctrines against which the Apostle would have Christians be on their guard, are then all false notions and corrupt principles of Religion: all tenets and opinions however various, or surprisingly absurd they may be, which shall arise in the Church, in any age. The strange doctrines were principles contrary to what he taught and preached—contrary to the true doctrines of Christ. He calls them strange because unknown to the Gospel, not contained in the word of God, and not preached by him. And they were strange too because contrary to the obvious dictates of reason. All unreasonable and absurd tenets in religion, may then fitly be termed strange. And they are divers; many and various. We are then to beware of all the various false principles broached among the several denominations of Christians. Such, at different times, spring up among the respective Communions of Christians. Some ages or periods are more noted for the rise and diffusion of errors and delusions than others. But error, in a greater or less degree, has infected every age, and part of the Christian world. Sometimes, indeed, the pure and strict principles of the Gospel will long obtain among a people. They will have uninterrupted tranquility. The great head of the church shall remarkably smile upon them. The God of Zion shall long bless them. No tempest rages. No clouds overshadow the sky. The truth is professed, and is ably defended. Men of shining talents, and whose zeal for purity of doctrines and worship is equal to their talents are raised up, in happy succession, to oppose error, and to plead the cause of Zion; who are as polished shafts in the quiver of God; and who are honoured as eminent instruments of promoting the truth.—A few years may produce, in the same place or Country, a melancholy reverse. Truth may be greatly opposed. Errors of a very alarming nature may suddenly arise. Zion may be clothed in sackcloth, and be bathed in tears. Public worship may be deserted. Divine ordinances may be denied or disregarded. The Saviour may be disowned, and the interests of morality be languishing. False prophets then come forward; betrayers of the truth are found to multiply where there was the least ground to fear. Error is most widely and extensively diffused by corrupt writings and corrupt men, under the venerable name of preachers of the Gospel, who travel into different and distant parts, with the zeal of pilgrims, and with an engagedness, which if employed in the promotion of truth and pure religion, would work happy effects. An uncommon ardor usually accompanies men, who broach novel tenets, and set out with an intention to disseminate them extensively. Pride and party views aid that ardor. An unwillingness to sink into contempt, and an ambition to keep themselves in countenance produce wonderful exertions. The man, who undertakes to spread errors and delusions feels that his reputation is concerned in his success; every proselyte adds strength:—every advance gives courage. And it is a remark well-founded, that we seldom find fanatics in religion, and the propagators of false principles deficient either in impudence or ardor. Men who have thrown off the strict and pure doctrines, in which they have been educated, or which they have for many years professed, and have denied all religion, or adopted erroneous and false principles, commonly become obstinate and stubborn, self-confident and censorious. Rarely is it known that such are ever reclaimed. They go on waxing worse and worse, till life close, and eternity open upon them. How needful therefore the caution, Be not carried about with divers and strange doctrines! How unhappy to be unstable, in the things of God! How mischievous is the tendency of error! The double minded man is unstable in all his ways. The character of Reuben is unstable as water, thou shalt not excel. Instability will effectually prevent our arriving at any degree of excellence, in any praise-worthy pursuit. If unstable, we can make no proficiency in useful knowledge, or arrive at any high degree of moral Virtue, or religious attainments. Man suffers more by being unstable in his ways than can be easily computed, or than almost any one is aware of. The more important and interesting the things, in which we are engaged, or to which we propose to pay our attention, the more fatal is instability. To be always changing from one thing to another, is the way never to accomplish any thing, at least, to any good purpose. When we consider instability as it respects Religion, the danger of it can hardly be expressed or conceived. He who is unstable in the things of the world is sure to be, in the event, despised; and to sink into wretchedness. Misfortunes and disgrace will attend him. He cannot pass his days with comfort. He must content himself, whatever may be his ambition, with being an unimportant character, and being of little service to the great community of men, unless by being a warning to all with whom he may converse of the ill effects of instability.
But he who is unstable in the things of God, can enjoy no comfort or arrive at any excellence. It is a good thing that the heart be established with grace. Happy is the person who is established, in the principles of grace, and in gracious and holy exercises! To be carried about with divers and strange doctrines is the way to have no just and true notions of the doctrines of Christ, to lose the advantages of the Gospel, to be instrumental of giving to others false notions of religion, or prejudices against it, and to be in danger of missing of final happiness ourselves. The Apostle had very great anxiety lest Christians, the professed converts to Christianity, should be led away from the truth by subtle deceivers. That we, says he, to the Ephesians, henceforth be no more Children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of man, and cunning craftiness whereby they lie in wait to deceive. Children are easily persuaded to change their minds—to adopt new, and lay aside former opinions, without any careful examination, or sufficient reasons. So, many people, who indeed are but Children in knowledge, are tossed to and fro, and carried about with every wind of doctrine. And there are always to be found a plenty of wrong-principled men, who lie in wait to deceive. The Apostle speaks of their insidious arts, and plausible ways of deception in terms remarkably strong: by the sleight of men and cunning craftiness whereby thy lie in wait to deceive.—As there are true, so there are false, and as there are sound, so there are unsound or corrupt doctrines. And as we are most diligently to seek and love the one, so we are most cautiously to shun the other. And this is of the greatest importance to us all; and of equal importance to all. All are liable to fall from the truth, or to misapprehend it. There is no moment the Christian can say, “I am free from the danger of falling into error; such error as shall offend God, grieve his people, cause divisions, interrupt the peace of the Church, and wound my own Conscience.” Error is pleasing to the depraved heart of man. Divine truth is unwelcome. Others, great and learned men, after high professions have apostatised—have renounced the right ways of the Lord. “I may, in the holy and righteous Providence of God,” should the Christian say, “be left to fall into error and delusion.” Let him that thinketh he standeth take heed lest he fall. The tendency of false principles in Religion is extremely pernicious. All error indeed hath an unhappy effect on the human mind.[1]——
1. The pernicious tendency of error appears from the influence, which all principles, whether true or false, have on the life and conduct of mankind. That truth has great power and influence upon the human mind, will hardly be denied. Mighty is its force. The powerful influence of divine truth in purifying the affections of the heart, and reforming the life is necessarily implied in these words: Sanctify them by thy truth, thy word is truth. These are the words of our Redeemer himself. And they certainly teach us, that Gospel-truths, or the pure and heavenly doctrines of his religion have a tendency to correct the prejudices, to enlighten the minds, to impress the hearts, and to purify the affections of people. If the happy effects of true doctrines, and the true principles of the Gospel were not great—why are they to be preached—why is there so much said about holding fast the form of sound words—of being sound in the faith—of sound doctrines,—of contending earnestly for the faith once delivered to the saints—of abiding in the doctrine of Christ? On the other hand, if the effect of error be not exceedingly pernicious, why should we be so frequently, and solemnly warned against false teachers—false doctrines—false Christs—against making shipwreck of faith and a good Conscience—and against the danger of all delusion? Some affect to believe in the harmlessness of error; and that all opinions and speculations in religion are of little or no consequence. But if error be harmless—I think it will follow that truth is useless. But did not Jesus of Nazareth, come from God on purpose to reveal the truth?——
2ndly. All errors or false principles, respecting religion and morals, lead to evil practices. The greater the error, the greater will be its ill-effect. Small errors, relating to mere circumstances of religion, to names and forms, rites and ceremonies, have a proportionately small influence in producing wrong practice, or corrupting the morals of men. Many speculations, and erroneous opinions are of so inconsiderable a nature, though they have caused much altercation and divisions among professing Christians, as to be totally unworthy of notice. And Christians ought to be ashamed that they ever contended about them. They are not of sufficient consequence in themselves to excite warrantably any alarm in that mind, which has the tenderest and most affectionate regards for truth and religion. There are meats and drinks, indifferent things, in which the kingdom of God does not consist. We need never dispute about these. From those who hold to them, our Charity ought not, in the smallest degree, to be withdrawn. We may have all the ardor of brotherly love towards, and Christian Communion, with, them.—Other errors, again, are of a most alarming nature, and affect the very substance and vitals of Religion. They undermine the foundation, and take away all the beauty and glory of the Gospel. Such the Apostle Peter stiles damnable heresies. 2 Pet. ii. 1. But there were false prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. These are errors which are essential—which, pursued in all their natural and necessary consequences, destroy all the foundations of Religion. Errors of this kind have the worst effect on practice. We must strictly guard against them, and do all in our power, in all scripture-ways, to prevent their rise or progress. We must retire from such as hold them. And we cannot, with a safe conscience, wish them God speed. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God: he that abideth in the doctrine of Christ, he hath both the father and the son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. For he that biddeth him God speed is partaker of his evil deeds.—
Our practice is more or less influenced by all our religious tenets. Wrong belief leads to wrong conduct. Error in doctrine, invariably and universally, affects the conduct in proportion to its magnitude. To illustrate this, in a few plain instances which cannot be controverted—permit me to ask,—Suppose I imbibe the erroneous opinion that prayer to the God of all grace is not required of man, and is wholly insignificant, will not this lead me to lay aside the practice of it, in all its forms, altogether?—Again, suppose I adopt, as one article of my Creed, that there are no divine Sacramental ordinances in the spiritual religion of Jesus Christ—or stated prayer—or Sabbath-day—or the means of grace are of no use, will not this cause me to disesteem them; and, then, to neglect them in my life entirely?—or further, suppose I receive, as a right opinion in morals, the lawfulness of self-murder, and the lawfulness of violating the truth, when it may be inconvenient for me to adhere strictly to its laws, will any man believe that I shall not, as emergencies arise, act out these corrupt principles? Innumerable other instances, might with equal pertinency, be adduced. These are only adduced as a specimen to prove, beyond all contradiction, that all errors have either a greater or less influence on the conduct of men.
3dly. False principles in religion excite and nourish evil tempers of heart. Doctrines which are contrary to the Gospel, and are not according to godliness have an influence on the heart, as well as life. They corrupt the mind. Nay, they pollute and vitiate it. They create evil desires and vile affections, envy, prejudice, wrath, evil speaking, censoriousness, bitterness. They destroy the sweet and benevolent exercises, in which our happiness consists. As heavenly truths, the pure doctrines of Christianity, sweeten and purify the heart, and make men meek, kind, tender-hearted—benevolent, and friendly to man, so false principles or wrong religious tenets, excite evil affections, and poison the soul with malice and impurity. By their fruits on the heart, as well as conduct are we to know doctrines, as well as Teachers. Beware of false prophets which come to you in sheep’s clothing, but inwardly are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles? 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. Therefore by their fruits ye shall know them.—Characters and doctrines are to be known by their fruits. False doctrines always tend to corrupt the heart.
4thly. False doctrines or errors have a pernicious influence upon the morals of society at large, even upon the manners of those people, where they rise up and prevail, though they do not imbibe them. Loose and unimproving discourse flows from wrong and loose principles. Such discourse falls in with the evil propensities of the natural heart, is listened to with eagerness, and retained as an amusement even by persons who detest the principles. Evil communications corrupt good manners. They always had, and always will have this effect. The tongue which speaks evil of Virtue and the pure doctrines of the Gospel, and which advocates the cause of vice, is doing untold mischief to society and the public morals.—Much more extensive is the mischief produced by the pen, which is employed to recommend, to colour over, and spread Vice and error, infidelity and immorality. Happy for society, happy for the world, would it have been if the learned had never devoted genius, science, and talents to the cause of Vice! But error as well as truth, Vice as well as Virtue will have advocates to plead in their defence. And where, either by wrong-principled men, or erroneous writings, errors are spread, the people are corrupted in their morals. All false principles, more or less, injure society, where they obtain and have an ill-effect upon the manners of such as are spectators of them, or reside in the midst of them. This is the natural tendency of errors, in doctrine and practice. And this effect will take place, unless individuals, or the people at large, have such an abhorrence of them, as shall be an effectual antidote.