From these words of the blessed Apostle, written shortly before he suffered martyrdom, we learn, that there is such a thing as religious truth, and therefore there is such a thing as religious error.  We learn that religious truth is one and therefore that all views of religion but one are wrong.  And we learn, moreover, that so it was to be (for his words are a prophecy) that professed Christians, forgetting this, should turn away their ears from the one Truth, and should be turned, not to one, but to many fables.  All this is fulfilled before our eyes; our religious creeds and professions at this day are many; but Truth is one:  therefore they cannot all be right, or rather almost all of them must be wrong.  That is, the multitude of men are wrong, so far as they differ, and as they differ, not about trivial points, but about great matters, it follows that the multitude of men, whether by their own fault or not, are wrong even in the greater matters of religion.

This is a most solemn thought, and a perplexing one.  However, there is another which, though it ought not to be perplexing, is perplexing still, and perhaps has greater need to be considered and explained; I mean that men of learning and ability are so often wrong in religious matters also.  It is a stumbling-block to many, when they find that those who seem the legitimate guides furnished by God’s providence, who are in some sense the natural prophets and expounders of the truth, that these too are on many sides, and therefore many of them on the side of error also.  There are persons who can despise the opinions of the many, and feel that they are not right, but that truth, if it be to be found, lies with the few; and since men of ability are among the few, they think that truth lies with men of ability, and when after all they are told that able men are ranged on contrary sides in religious questions, they either hastily deny the fact, or they are startled, and stagger in their faith.

But on the contrary, let us honestly confess what is certain, that not the ignorant, or weakminded, or dull, or enthusiastic, or extravagant only turn their ears from the Truth and are turned unto fables, but also men of powerful minds, keen perceptions, extended views, ample and various knowledge.  Let us, I say, confess it; yet let us not believe in the Truth the less on account of it.

I say that in the number of the adversaries of the Truth, there are many men of highly endowed and highly cultivated minds.  Why should we deny this?  It is unfair to do so; and not only unfair, but very unnecessary.  What is called ability and talent does not make a man a Christian; nay, often, as may be shown without difficulty, it is the occasion of his rejecting Christianity, or this or that part of it.  Not only in the higher ranks of society do we see this; even in the humble and secluded village, it will commonly be found, that those who have greater gifts of mind than others around them, who have more natural quickness, shrewdness, and wit, are the very persons who are the most likely to turn out ill who are least under the influence of religious principles and neither obey nor even revere the Gospel of salvation which Christ has brought us.

Now if we consult St. Paul’s Epistles to the Corinthians, we shall find the same state of things existing even in the first age of Christianity.  Even the Apostle speaks of those who were blind, or to whom his Gospel was hid; and he elsewhere describes them, not as the uneducated and dull of understanding, but as the wise of this world, the scribe and the disputer.  Even then, before the Apostle’s prophecy in the text was fulfilled, there were many who erred from the truth even in the midst of light, and in spite of superior intellectual endowments and acquirements.

Does not our Saviour Himself say the same thing, when He thanks His Father, Lord of heaven and earth, that He hath hid these things from the wise and prudent, and revealed them unto babes?

Now it should not surprise us when men of acute and powerful understandings more or less reject the Gospel, for this reason, that the Christian revelation addresses itself to our hearts, to our love of truth and goodness, our fear of sinning, and our desire to gain God’s favour, and quickness, sagacity, depth of thought, strength of mind, power of comprehension, perception of the beautiful, power of language, and the like, though they are excellent gifts, are clearly quite of a different kind from these spiritual excellences a man may have the one without having the other. This, then, is the plain reason why able, or again why learned men are so often defective Christians, because there is no necessary connexion between faith and ability, because faith is one thing and ability is another; because ability of mind is a gift, and faith is a grace.  Who would ever argue that a man could, like Samson, conquer lions or throw down the gates of a city, because he was able, or accomplished, or experienced in the business of life?  Who would ever argue that a man could see because he could hear, or run with the swift because he had “the tongue of the learned”?  These gifts are different in kind.  In like manner, powers of mind and religious principles and feelings are distinct gifts; and as all the highest spiritual excellence, humility, firmness, patience, would never enable a man to read an unknown tongue, or to enter into the depths of science, so all the most brilliant mental endowments, wit, or imagination, or penetration, or depth, will never of themselves make us wise in religion.  And as we should fairly and justly deride the savage who wished to decide questions of science or literature by the sword, so may we justly look with amazement on the error of those who think that they can master the high mysteries of spiritual truth, and find their way to God, by what is commonly called reason, i. e. by the random and blind efforts of mere mental acuteness, and mere experience of the world.

That Truth, which St. Paul preached, addresses itself to our spiritual nature:  it will be rightly understood, valued, accepted, by none but lovers of truth, virtue, purity, humility, and peace.  Wisdom will be justified of her children.  Those, indeed, who are thus endowed may and will go on to use their powers of mind, whatever they are, in the service of religion; none but they can use them aright.  Those who reject revealed truth wilfully, are such as do not love moral and religious truth.  It is bad men, proud men, men of hard hearts, and unhumbled tempers, and immoral lives, these are they who reject the Gospel.  These are they of whom St. Paul speaks in another Epistle “If our Gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not.”  With this agree the instances of turning the ears from the truth which the New Testament affords us.  Who were they who were the enemies of Christ and His Apostles?  The infidel Sadducees, the immoral, hard-hearted, yet hypocritical Pharisees, Herod, who married his brother Philip’s wife, and Felix, who trembled when St. Paul reasoned of righteousness, temperance, and judgment to come.  On the other hand, men of holy and consistent lives, as Cornelius the Centurion, and those who were frequenters of religious ordinances, as Simeon and Anna, these became Christians.  So it is now.  If men turn unto fables of their own will, they do it on account of their pride, or their love of indolence and self-indulgence.

This should be kept in mind when Christians are alarmed, as they sometimes are, on hearing instances of infidelity or heresy among those who read, reflect, and inquire, whereas, however we may mourn over such instances, we have no reason to be surprised at them.  It is quite enough for Christians to be able to show, as they well can, that belief in revealed religion is not inconsistent with the highest gifts and acquirements of mind, that men even of the strongest and highest intellect have been Christians, but they have as little reason to be perplexed at finding other men of ability not true believers, as at finding that certain rich men are not true believers, or certain poor men, or some in every rank and circumstance of life.  A belief in Christianity has hardly more connexion with what is called talent, than it has with riches, station, power, or bodily strength.

Now let me explain what I have said by a further remark.  Is it not plain that earnestness is necessary for gaining religious truth?  On the other hand, is it not a natural effect of ability to save us trouble, and even to tempt us to dispense with it, and to lead us to be indolent?  Do not we see this even in the case of children the more clever are the more idle, because they rely on their own quickness and power of apprehension?  Is indolence the way to gain knowledge from God?  Yet this surely is continually forgotten in the world.  It is forgotten in a measure even by the best of Christians, for no man on earth seeks to know God’s will, and to do His duty with an earnestness suitable to the importance of the object.  But not to speak thus rigorously, let us consider for an instant how eagerly men in general pursue objects of this world; now with what portion of this eagerness do they exert themselves to know the truth of God’s word?  Undeniable, then, as is the doctrine that God does not reveal Himself to those who do not seek Him, it is certain that its truth is not really felt by us, or we should seek Him more earnestly than we do.

Nothing is more common than to think that we shall gain religious knowledge as a thing of course, without express trouble on our part.  Though there is no art or business of this world which is learned without time and exertion, yet it is commonly conceived that the knowledge of God and our duty will come as if by accident or by a natural process.  Men go by their feelings and likings; they take up what is popular, or what comes first to hand.  They think it much if they now and then have serious thoughts, if they now and then open the Bible; and their minds recur with satisfaction to such seasons, as if they had done some very great thing, never remembering that to seek and gain religious truth is a long and systematic work.  And others think that education will do every thing for them, and that if they learn to read, and use religious words, they understand religion itself.  And others again go so far as to maintain that exertion is not necessary for discovering the truth.  They say that religious truth is simple and easily acquired; that Scripture, being intended for all, is at once open to all, and that if it had difficulties, that very circumstance would be an objection to it.  And others, again, maintain that there are difficulties in religion, and that this shows that it is an indifferent matter whether they seek or not as to those matters which are difficult.

In these and other ways do men deceive themselves into a carelessness about religious truth.  And is not all this varied negligence sufficient to account for the varieties of religious opinion which we see all around us?  Do not these two facts just illustrate each other; the discordance of our religious opinions needing some explanation; and our actual indolence and negligence in seeking the truth accounting for it?  How many sects, all professing Christianity, but opposed to each other, dishonour this country!  Doubtless if men sought the truth with one tenth part of the zeal with which they seek to acquire wealth or secular knowledge, their differences would diminish year by year.  Doubtless if they gave a half or a quarter of the time to prayer for Divine guidance which they give to amusement or recreation, or which they give to dispute and contention, they would ever be approximating to each other.  We differ in opinion; therefore we cannot all be right; many must be wrong; many must be turned from the truth; and why is this, but on account of that undeniable fact which we see before us, that we do not pray and seek for the Truth?

But this melancholy diversity is sometimes explained, as I just now hinted, in another way.  Some men will tell us that this difference of opinion in religious matters which exists, is a proof, not that the Truth is withheld from us on account of our negligence in seeking it, but that religious truth is not worth seeking at all, or that it is not given us.  The present confused and perplexed state of things, which is really a proof of God’s anger at our negligence, these men say is a proof that religious truth cannot be obtained; that there is no such thing as religious truth; that there is no right or wrong in religion; that, provided we think ourselves right, one set of opinions is as good as another; that we shall all come right in the end if we do but mean well, or rather if we do not mean ill.  That is, we create confusion by our negligence and disobedience, and then excuse our negligence by the existence of that confusion.  It is no uncommon thing, I say, for men to say, “that in religious matters God has willed that men should differ,” and to support their opinion by no better argument than the fact that they do differ; and they go on to conclude that therefore we need not perplex ourselves about matters of faith, about which, after all, we cannot be certain.  Others, again, in a similar spirit, argue that forms and ordinances are of no account; that they are little matters; that it is uncertain what is right and what is wrong in them, and that to insist on them as important to religion is the mark of a narrow mind.  And others, again, it is to be feared, go so far as to think that indulgence of the passions, or self-will, or selfishness, or avarice, is not wrong, because it is the way of the world and cannot be prevented.

To all such arguments against religious truth, it is sufficient to reply, that no one who does not seek the truth with all his heart and strength, can tell what is of importance and what is not; that to attempt carelessly to decide on points of faith or morals is a matter of serious presumption; that no one knows whither he will be carried if he seeks the Truth perseveringly, and therefore, that since he cannot see at first starting the course into which his inquiries will be divinely directed, he cannot possibly say beforehand whether they may not lead him on to certainty as to things which at present he thinks trifling or extravagant or irrational.  “What I do,” said our Lord to St. Peter, “thou knowest not now, but thou shalt know hereafter.” “Seek, and ye shall find;” this is the Divine rule, “If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God.”

This is a subject which cannot too strongly be insisted on.  Act up to your light, though in the midst of difficulties, and you will be carried on, you do not know how far.  Abraham obeyed the call and journeyed, not knowing whither he went; so we, if we follow the voice of God, shall be brought on step by step into a new world, of which before we had no idea.  This is His gracious way with us:  He gives, not all at once, but by measure and season, wisely.  To him that hath, more shall be given.  But we must begin at the beginning.  Each truth has its own order; we cannot join the way of life at any point of the course we please; we cannot learn advanced truths before we have learned primary ones.  “Call upon Me,” says the Divine Word, “and I will answer thee, and show thee great and mighty things which thou knowest not.”  Religious men are always learning; but when men refuse to profit by light already granted, their light is turned to darkness.  Observe our Lord’s conduct with the Pharisees.  They asked Him on what authority He acted.  He gave them no direct answer, but referred them to the mission of John the Baptist “The baptism of John, whence was it? from heaven or from men?” They refused to say.  Then He said, “Neither tell I you by what authority I do these things.”  That is, they would not profit by the knowledge they already had from St. John the Baptist, who spoke of Christ therefore no more was given them.

All of us may learn a lesson here, for all of us are in danger of hastily finding fault with others, and condemning their opinions or practices; not considering, that unless we have faithfully obeyed our conscience and improved our talents, we are no fit judges of them at all.  Christ and His Saints are alike destitute of form or comeliness in the eyes of the world, and it is only as we labour to change our nature, through God’s help, and to serve Him truly, that we begin to discern the beauty of holiness.  Then, at length, we find reason to suspect our own judgments of what is truly good, and perceive our own blindness; for by degrees we find that those whose opinions and conduct we hitherto despised or wondered at as extravagant or unaccountable or weak, really know more than ourselves, and are above us and so, ever as we rise in knowledge and grow in spiritual illumination, they (to our amazement) rise also, while we look at them.  The better we are, the more we understand their excellence; till at length we are taught something of their Divine Master’s perfections also, which before were hid from us, and see why it is that, though the Gospel is set on a hill in the midst of the world, like a city which cannot be hid, yet to multitudes it is notwithstanding hid, since He taketh the wise in their own craftiness, and the pure in heart alone can see God.

How are the sheep of Christ’s flock scattered abroad in the waste world!  He came to gather them together in one; but they wander again and faint by the way, as having lost their Shepherd.  What religious opinion can be named which some men or other have not at some time held?  All are equally confident in the truth of their own doctrines, though the many must be mistaken.  In this confusion let us, my brethren, look to ourselves, each to himself.  There must be a right and a wrong, and no matter whether others agree with us or not, it is to us a solemn practical concern not to turn away our ears from the truth.  Let not the diversity of opinion, in the world dismay you, or deter you from seeking all your life long true wisdom.  It is not a search for this day or that, but as you should ever grow in grace, so should you ever grow also in the knowledge of our Lord and Saviour Jesus Christ.  Care not for the perplexing question which many will put to you, “How can you be sure that you are right more than others?” Others are nothing to you, if they are not holy and devout in their conversation and we all know what is meant by being holy; we know whom we should call holy; to be holy is to be like an Apostle.  Seek truth in the way of obedience; try to act up to your conscience, and let your opinions be the result, not of mere chance reasoning or fancy, but of an improved heart.  This way, I say, carries with it an evidence to ourselves of its being the right way, if any way be right; and that there is a right and a wrong way conscience also tells us.  God surely will listen to none but those who strive to obey Him.  Those who thus proceed, watching, praying, taking all means given them of gaining the truth, studying the Scriptures, and doing their duty; in short, those who seek religious truth by principle and habit, as the main business of their lives, humbly not arrogantly, peaceably not contentiously, shall not be “turned unto fables.”  “The secret of the Lord is with them that fear Him;” but in proportion as we are conscious to ourselves that we are indolent, and transgress our own sense of right and wrong, in the same proportion we have cause to fear, not only that we are not in a safe state, but, further than this, that we do not know what is a safe state, and what an unsafe what is light and what is darkness, what is truth and what is error; which way leads to heaven and which to hell.  “The way of the wicked is in darkness; they know not at what they stumble.”

I know we shall find it very hard to rouse ourselves, to break the force of habit, to resolve to serve God, and persevere in doing so.  And assuredly we must expect, even at best, and with all our efforts, perhaps backslidings, and certainly much continual imperfection all through our lives, in all we do.  But this should create in us a horror of disobedience, not a despair at overcoming ourselves.  We are not under the law of nature, but under grace; we are not bid do a thing above our strength, because, though our hearts are naturally weak, we are not left to ourselves.  According to the command, so is the gift.  God’s grace is sufficient for us.  Why, then, should we fear?  Rather, why should we not make any sacrifice, and give up all that is naturally pleasing to us, rather than that light and truth should have come into the world, yet we not find them?  Let us be willing to endure toil and trouble; and should times of comparative quiet be given to us, should for a while temptation be withdrawn, or the Spirit of comfort poured upon us, let us not inconsiderately rest in these accidental blessings.  While we thank God for them, let us remember that in its turn the time of labour and fear, and danger and anxiety, will come upon us; and that we must act our part well in it.  We live here to struggle and to endure:  the time of eternal rest will come hereafter.

“Blessed are the undefiled in the way, who walk in the law of the Lord.  Blessed are they that keep His testimonies, and that seek Him with the whole heart.”  “The path of the just is as the shining light, that shineth more and more unto the perfect day.”