Avoid False Books and Teachers

Edward Griffin (1770—1837)
 

"Cease, my son, to hear the instruction that causes to err from the words of knowledge." Proverbs 19:27

The modern enemies of religion, in order to induce people to listen to their arguments, exert themselves to render the opinion fashionable, that every man in search after truth ought to put himself in a way to hear both sides. To awaken a prejudice in favor of this opinion, they find it convenient to expatiate on the odious extreme of the Romish church in locking up the sources of knowledge from the common people, under pretense that they were incapable of thinking for themselves. And as the world (ever swinging from one extreme to another) are naturally zealous to get as far as possible from former superstitions, they are easily seduced into this opinion. But it is strange that a sentiment so pregnant with absurdity, and so clearly at variance with the Word of God, should become popular among rational beings professing to believe the Scriptures. Unless its progress can be checked, society in general will be unsettled from the foundation of truth, and carried away by a flood into the gulf of infidelity.

But if men will give heed to the remonstrances of Scripture and reason, its progress may yet be arrested. Our text, in the most plain and decided manner, opposes this dangerous sentiment. "Cease, my son, to hear the instruction that causes to err from the words of knowledge."

Ministers, who are set for the defense of the Gospel, are obliged to make themselves acquainted with the errors which wicked men attempt to introduce, that they may be prepared to repel them. For the same reason it may be expedient for some of the most distinguished members of the Church to understand the opinions and arguments of the enemy. But with these exceptions, I lay it down as a general rule, and as a point supported by our text, that men ought not to read those books or hear those preachers that inculcate gross errors. I am far from objecting to their hearing men of other denominations, who differ from them only in things of minor importance. My objection is against hearing those who teach essential errors.

The popular pretense that men must hear both sides before they can form a candid judgment is an insidious attack upon the Bible, a thrust of the assassin in the dark, a covered insinuation that the Bible is insufficient to enlighten; implying either that its authority is not sufficient to support a doctrine, or (which is a reflection on its Author) that it is couched in language too indefinite to be understood. If, as Christians believe, God has given a revelation competent to guide the weakest of the flock to Heaven, and in which all essential truths are so clearly taught that he who runs may read, what need of suspending our judgment respecting any essential truth to hear what opposition can be made to it by a deist, a Socinian, or a universalist? Can we not give credence to the plain truths of God until we have examined all the various fancies of men?

Can we not, like humble children, receive "the sincere milk of the word," without entangling ourselves with the various controversies which have agitated the world? If with a humble heart, and a single eye, and earnest prayer, we laboriously search the Scriptures, the Holy Spirit which attends on them will give us a quick discernment of all necessary truths without the aid of erroneous guides. And if we have occasion to apply to human aid, to whom should we apply? A child, perplexed with uncertainty, will apply, not to a supposed seducer, but to one in whom it has the most confidence. The same is wisdom in the present case.

A great evil is, that men, averse to the labor of searching the Scriptures for themselves, and displeased with the truths which first meet them on opening the sacred page, are ready to hurry away to any man who gives out that he has discovered matter in the Bible more congenial with their natural feelings. Leaving the sacred volume to mold away on its shelf, they are willing to receive any man for their Bible whom they can read with less labor, and by whom their hopes will be more flattered.

Everyone should early settle his belief in the leading doctrines of the Gospel; and if sincere and faithful, he will be orthodox in all essential points. Having thus set out, what necessity can he be under to expose himself to the infection of error by hearing false teachers or reading seductive books? A heretic may indeed have his errors corrected by hearing men or reading books on the other side. But what does this prove? Why that if a man will not candidly examine the Scriptures and set out with a correct creed, but through prejudice and hatred of the truth embraces cardinal errors, he cannot pursue a straight path to Heaven (for he is not in the right way), but must crook and change his course. If he will wickedly involve himself in these difficulties, he must err, whether he hears or forbears to hear those who essentially differ from him. To hear those he thinks erroneous is wrong; to hear those he thinks correct leads to death. He has not entered on a course which in any way conducts to safety.

But the man who has embraced the truth needs not thus to change his course and swerve from his principles, nor has he any need to go to the advocates of error to confirm him in his own opinions. It will be sufficient if he applies with an honest heart to the Word of God and to the Father of lights. Every man ought to have candor enough to embrace the truth and to be settled in it; and there is no excuse for wavering in regard to essential doctrines; as this wavering (except in cases of mental incompetency) arises from criminal neglect of the Scriptures, or a reluctance to embrace the truth. But whether a man's system is right or wrong—yet if he is fixed in it and feels himself bound to maintain it, I see not how he can justify himself to his own conscience in taking pains to hear or read what will expose him to adopt an opposite system. I know this sentiment may be employed by errorists to confirm themselves in error. I know it may be seized by some who never examine the Scriptures, as an excuse for not hearing the truth. But let them see to that. It is our duty to lay sound instruction before the friends of truth, though its enemies may convert it to their destruction.

Men are naturally so averse to the truth that it is infinitely dangerous for those not fully confirmed in it, to expose themselves to the contagion of error. They ought not to presume so much on their own stability. Even strong men have been brought down by this enemy. "Can a man take fire in his bosom, and his clothes not be burnt?" So men cannot parley with error and be safe. And when we consider how infinitely important it is to find the right way to Heaven, and that essential errors lead to the chambers of death, we ought to flee from all exposure to heresy as from death itself.

Many of the common people are incompetent to look through the false glosses with which error is clothed by its retailers, and to answer all the objections which they throw out against the truth. And people ought not to expose themselves unarmed to such an unequal contest. If they do this and escape with their lives, they will probably subject themselves to perplexity and conflict. Many have thus involved themselves in useless and distressing doubts for years, and many others have thus destroyed their souls.

But should it so happen that a man should not find his own faith shaken—yet he ought to consider the injury he may do to others by encouraging the promulgation of dangerous errors. If men would not hear heretical preachers nor read their books, the latter would be discouraged and cease their work of destruction. And if men of virtue and influence would unite thus to discourage them, others would be less likely to put themselves in the way of their errors. But if a man introduced corrupt books into a place for the sake of reading them himself, or if by his attendance he encourages false teachers to unlade their pernicious doctrines, although he may escape unhurt himself, many others, and perhaps the children of his own body, may live eternally to lament it. It is not a trifling thing to be thus accessory to the eternal destruction of others.

It was to provide against this fatal instrumentality that John exhorted the primitive Christians: "If any come unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed; for he who bids him God speed is partaker of his evil deeds."

Such encouragement of erroneous teachers and books is conspiring against God. Errors reproach and defame God by misrepresenting some part of His character or government, and tend to draw men away from His service. How inconsistent then for professing Christians to give countenance to such errors, directly or indirectly! How would it appear for a soldier, under arms for the defense of his king, and professing zeal in his service—to take pains to read or hear, and encourage others to read or hear, inflammatory pieces tending to excite the soldiery to mutiny against the monarch?

Against all this there is a popular objection abroad in the world which requires consideration. The objection is this: that it is not the true system which will not triumph over opposition: the truth will bear examination: it will recommend itself to every man's conscience, and none can be injured by seeing it compared with error: let error come abroad; it will only prepare a more splendid triumph for the truth. In answer to this objection I remark:

1. It is founded on a principle which men would not admit in any other case. Parents who wish their children trained up in attachment to a democratic government, would not put them under the influence of a man whose sole object was to prejudice them in favor of a monarchy. They would not, from a reliance on the triumph of truth, send them into profane company to learn to estimate correct language; nor into vulgar society to acquire a taste for refinement; nor to a brothel to form correct notions of purity. Nor would they wish them to resort to habits of indolence, in order to learn by experience the benefits of industry.

2. The objection would be less deceptive if in matters of religion men were more inclined to truth than to error. But the contrary is the lamentable fact. Even in the common affairs of life the judgment is often warped by passion and prejudice. Hence two men of equal ability and information adopt diametrically opposite opinions on political subjects and on many others. Reason therefore is not so clear-sighted and dispassionate as always to discern truth even in worldly matters, even after laborious research. But reason is much more controlling in worldly than in religious concerns. "The children of this world are in their generation wiser than the children of light," and much wiser than they themselves are on divine subjects.

In religion men are more inclined to error than truth. Divine truth has indeed the most power on holy minds, but error has the most on men of the world. Let them go out together unattended by any divine influence, and error will make a thousand proselytes where truth makes one. And though God may interpose at last to give truth the victory and make error contribute to its more glorious triumph—yet before that time millions may be involved in eternal ruin. Shall we encourage this destroyer of our brethren to go abroad because God will overrule it for good? Upon the same principle we might encourage the most horrid forms which sin has ever assumed.

3. The retailers of false doctrines do not state things candidly. Truth by them is distorted and assumes an unlovely form, so altered that its former friends scarcely know it. Would it then be wonderful if strangers should mistake it for something hateful, and reject it? Multitudes are incompetent to discover its virgin beauty through the harlot attire with which it is arrayed. Its charming drapery is taken away to adorn the form of error. And thus the senses of men are deceived by a juggle. As formerly, so now, "There are many unruly and vain talkers and deceivers." And the apostolical exhortation is still pertinent and seasonable: "Now I beseech you, brethren, mark those who cause divisions and offences contrary to the doctrine which you have learned, and avoid them; for they by good words and fair speeches deceive the hearts of the simple!"

4. It should be considered that the antidote to error does not go along with the .error itself. Though all men were even able and willing to see its fallacy when fairly exposed—yet thousands may never have the advantage of this exposure. An erroneous book or teacher may do infinite mischief in a place before any remedy can be applied, and before the deluded people have an opportunity to see truth and error fairly compared together.

5. Facts speak decisively against the encouragement of false books and teachers under the pretense mentioned in the objection, and evince that the pretense is one of the most subtle devices of Satan to promote his doctrines. All the contentions and schisms in the Church, all the destructive heresies which afflict the world, may be traced to such books and teachers. Are all these schisms no evil? Is the most lamentable prevalence of error in the world, almost to the extinction of truth, no evil? When this is proved, it may also be allowed that it is no evil for such books and teachers to go abroad.

Pass through the world; inspect every town, village, and family, and you will scarcely find an error which cannot be traced to such a source. Do you find the churches of Galatia drawn away from the truth and torn by schisms? It is because false teachers have been among them. Said the apostle: "I am astonished that you are so quickly deserting the one who called you by the grace of Christ and are turning to a different gospel-- which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!" Galatians 1:6-9

The same effects that were experienced in Galatia will generally follow from the same cause. You can scarcely introduce a false teacher into anyplace, however low his abilities or wild his opinions, but some will be found weak enough to espouse his errors. And you can scarcely introduce a heretical book, however weakly written, bust it will spread contagion around! Let this be considered by those who directly or indirectly encourage such disturbers of society, perhaps honestly supposing that no evil will follow.

6. If the promulgation of error ought to be encouraged, as having a useful tendency to promote the triumph of truth, I see not why good men, though they do not write errors, ought not to publish them. It is as right for a man to publish them himself as to encourage the publication by another. But Paul left Timothy at Ephesus on purpose to "charge some that they teach no other doctrine" than he had taught. Indeed, he plainly intimates that false teachers and their doctrines are good for nothing at all. "Avoid foolish questions and contentions, for they are unprofitable and vain." He called the false teachers of the Galatians, "those which trouble them" and he complained of "Alexander the coppersmith," who had opposed his doctrines, as having done him "much evil." If then false teachers do no good, but hurt by publishing their errors, people can get no good but hurt in reading their books or hearing their declamations. Accordingly the Scriptures strictly enjoin those who on Christians to give no heed to them or their doctrines, and not even to stay to hear them. "If any man teaches otherwise, and consents not to wholesome words, from such withdraw yourself!" "Shun profane and vain babblings, for they will increase unto more ungodliness; and their word will eat as a canker!" "Neither give heed to fables, which minister questions rather than godly edifying."

Christ says of His true sheep, "A stranger will they not follow, but will flee from him;" alluding to the instinctive wisdom of the flock which, when a stranger comes into the pasture, will not gather around him and parley with him awhile and expose themselves to be caught, but will at first sight hastily flee from him. Those men who, as is divinely expressed, "will not endure sound doctrine but after their own lusts, heap to themselves teachers, having itching ears, and turn away their ears from the truth, and are turned unto fables," are strongly marked as the objects of God's displeasure.

 

Allow me to apply this subject:

1. To those who profess to be the friends of God and established in the truth. My brethren, you are set for a light to others as the firm supporters of the doctrines of the Gospel. It is presumed that you can never practically deny the sentiments now advanced. I remember once to have heard a man, fond of going after such preachers as proclaimed universal salvation, declare, that he would hear any man who should offer himself, though he should be a preacher of universal damnation. This sounded consistently enough in the mouth of one wholly devoid of principle; but it would badly befit you. Were it possible for any sentiment akin to this to be expressed by your lips or practice, men would say either that you had no established belief, and therefore had no right in the Church, or that you were willing to encourage the promulgation of known errors to the injury of yourselves and the ruin of others; neither of which charges, I hope, will ever lie against you. My brethren, if you wish for more light, go not to inquire of Baal, but go to the God of Israel!

2. Allow me to advise such of you as are not established in religious opinions, to become established without delay. In such a day as this, those who are floating in uncertainty are exposed to be swallowed up in the vortex of error and infidelity. I offer this advice with peculiar anxiety to the youth. Perhaps no generation ever came upon the stage under circumstances of greater peril. Error in every form is couching to make you its prey. It behooves you to be cautious where you tread, for every step will be planted in the midst of danger. Make yourselves early and deeply acquainted with the Scriptures. Study them with prayer and perseverance. Search for such other books as your pious friends may recommend; and in the outset of life set up this inviolable maxim to never, while thus inexperienced and unsettled in religion, to read a book or hear a preacher that would persuade you to abandon the way of your pious fathers—particularly that would influence you to renounce the Scriptures or a belief in future punishment.

By an indiscreet desire to read every new book and to hear every new preacher that professes to have discovered some easier way to Heaven than that which the fathers trod, many of your contemporaries will in all probability be destroyed. Embalm in your hearts the counsel of eternal wisdom: "Cease, my son, to hear the instruction that causes to err from the words of knowledge." Amen.