It may smack of assumption to talk of such a duty: but the duty exists, however offensive it may be to the social proclivities of some and the personal dignities of others. If there is such a thing as Truth, there must be such a thing as Error. Is there such a thing as Truth? We speak as to those who have made up their minds. If some say- "Certainly there is such a thing as Truth, but it is the height of arrogance to profess to have found it." -we can only remember that Truth not found is of no use to us: and that if men have not found the Truth, they are in darkness and are no guide for those who are in the light.
If men have found the Truth, they are in the light, and only walk honestly as they walk in the light. If men have found it, it is no arrogance to own up to the fact, and to go further and defend it, and act in harmony with the obligations it creates.
The obligations are often far from agreeable, and they are always opposed to a man's temporal interests. What then? If we would please Christ, we have no choice: and if we please not Christ, we can have no object in hampering ourselves with the Truth's obligations at all.
Christ's last communication to his friends reveals his mind in the matter in a manner that precludes misconception. His messages to the seven Asiatic ecclesias through John, in Patmos-almost all of them-insist in some form or other on the duty of scrupulosity with regard to error and errorists. Ephesus was commended because-
"Thou canst not bear them that are evil and hast tried them that say they are apostles and are not, and hast found them liars."
"Thou hatest the deeds of the Nicolaitanes."
To Smyrna:
"I know the blasphemy of them that say they are Jews, and are not, but do lie."
Pergamos was found fault with, because-
"Thou hast there them that hold the doctrine of Balaam...So hast thou also them that hold the doctrine of the Nicolaitanes."
Thyatira was found fault with, because-
"Thou sufferest that woman, Jezebel, who calleth herself a prophetess, to teach and seduce my servants."
So the others were found fault with for laxity and lukewarmness. Error changes its form from age to age, but the dutiful attitude remains the same-the duty of individual repudiation and non-toleration in fellowship.
We may not in the 19th century have those particular questions to trouble us that agitated the first; but we have the same duty to perform towards the errors that may belong to our time.
It is a distasteful duty and in every way an inconvenient one. For this reason, many with whom the apprehension of divine obligations may be weak, or susceptibility to human considerations may be strong, are liable to swerve and sacrifice truth and duty to friendship.
Their amiability may lead us to sympathize with them in a sentimental sense; but their attitude is none the less of practical unfaithfulness, and to be sorrowfully refused (on their account), by true friends of Christ.
The peculiar crime of the present age of Christian profession is that of dishonoring the Scriptures. All classes lend themselves to it in one way or other.
Either they neglect them while acknowledging them as the words of God, or they completely nullify them by beliefs and traditions subversive of all their teachings, or they say they are not sure they are the words of God, and that there is a good deal of the word of God in other books as well; or that there is a good deal of the word of man in the so-called word of God, and that the extent and effect of inspiration is an entirely open question; or that, in fact, the Bible is but an interesting and antique form of the word of pious men, disfigured by the weakness and errors characteristic of the writings of all, and only to be considered the word of God insofar as it may coincide with truth; or that it has no claim to be considered the word of God at all, but is a lying invention of priests and parsons in by-gone days of darkness.
Can we imagine Christ, who addressed the seven Asiatic ecclesias, in reprobation of false doctrine and commendation of the true, regarding any of these forms of treachery with anything but detestation? Can we imagine him looking with favor upon any toleration by his friends to any form of it?
Whatever others may think, we have not so learnt Christ. Charity is charity, but it does not require us to submit to the corruption of the Truth.
This abomination has been introduced among believers of the present day. While some of us would have none of it, others have parleyed with it, and blown with trumpets of very uncertain sound. Others have bewildered themselves for want of clear perception of the bearing of things. "Wisdom would teach us," say some, "not to import your troubles here."
My pleasant friend, it is not "our trouble" in any personal sense. It is the trouble of God's friends everywhere. You cannot keep it away if you are faithful. The question has nothing to do with person or place. Places will change and persons will die, but truth and duty are the same forever. The Truth of God at all hazards is the only course open to men with open eyes.
It is your course as well as ours; and it extends to fellowship as well as the personal reception of the Truth, else the words of Christ mean nothing.
You believe the right thing yourself, but you receive another who is in fellowship with those everywhere who believe the wrong and are leagued in opposition to the right. In this you take part with the wrong.
It would be pleasant if we were at liberty to make personal goodwill the rule of fellowship; but no man can act on this principle who accepts the apostolic writings as a rule of conduct.
It is one of the preparatory disciplines to which the wisdom of God subjects the heirs of the Kingdom, that they be faithful to His Word in the relations of the present evil state; and however distasteful to flesh and blood are the embarrassments which this rule creates, faithful men have no choice but to submit with as much sweetness as they can bring to a disagreeable duty.
