João 1:46

DISCOURSE: 1603
EVIL, AND CURE, OF PREJUDICE

João 1:46. Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

KNOWLEDGE is not given to any man for himself alone. As “a light is not put under a bed or under a bushel, but is set on a candlestick, that it may give light to those who are in the house;” so knowledge is imparted by God, in order that it may be rendered subservient to the good of those who are in intellectual or spiritual darkness. The example of those who were first called to attend upon our Lord is worthy of imitation in this respect. Andrew, having been directed to Christ by John the Baptist, and having been convinced, by personal intercourse with Jesus, that he was indeed the Messiah, “he finds his own brother Simon, and says to him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus [Note: ver. 36–42.].” The next day, Philip, who was of the same city as Andrew and Peter, was called to follow Christ: and “he, also, finding Nathanael, said to him, We have found Him of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph [Note: ver. 43–45.].” In the mind of Nathanael, however, there existed a prejudice against Nazareth, as being the last place from whence a person of so exalted a character would ever proceed: and therefore he asked, “Can any good thing come out of Nazareth?” It is generally supposed that this prejudice was called forth by Philip speaking of Jesus as belonging to Nazareth; when it was known that the Messiah was to be born at Bethlehem [Note: Mateus 2:4.]. But, had that been the case, I conceive that the answer would rather have been, “Can the Messiah come out of Nazareth?” and not, “Can any good thing come out of Nazareth?” For, though Bethlehem was to give birth to the Messiah, it was not the only city from whence any good could proceed. I rather imagine, therefore, that it was to the general bad character of Nazareth that Nathanael referred; intimating, that, so far from giving birth to the Messiah, it was scarcely possible that any good whatever should proceed from it. This prejudice was not altogether without foundation; for Nazareth was deservedly infamous even in Galilee, the whole province of which was considered as less honourable than any other part of Judζa [Note: João 7:52.]. The conduct of the Nazarenes, both at the first opening of our Lord’s ministry there [Note: Lucas 4:22; Lucas 4:28.], and on a subsequent occasion [Note: Mateus 13:54.], clearly shewed, that they were a blind and wicked people. Yet that was no reason why nothing good should come forth from thence. And, if this prejudice had not been corrected, it might have terminated in a continued ignorance of Christ, and a consequent lost of his salvation.

Let me then, from this history, shew you,

I. The evil of prejudice—

Prejudice is deeply rooted in the heart of fallen man: and it is productive of most injurious effects,

1. To those who are the objects of it—

[Prejudice has always some ground. It may indeed be founded on error, as well as on truth: but the very existence of it supposes that the person exercising it beholds, in his own opinion at least, something blame-worthy in him who is the object of it: and it usually operates most forcibly in those who have taken the least pains to ascertain the truth. Nicodemus no sooner heard of the Lord Jesus as belonging to Nazareth, than he concluded, from that very circumstance, that he could not be the true Messiah: and he even appealed to Philip, whether any good thing could come out of Nazareth; insinuating, that on so plain a point, there could not be any reasonable doubt: “Can any good thing come out of Nazareth?” Now here was extreme injustice done to the people of that city: for though the majority of them might be worthless, there might be some as estimable characters as any in Israel. But it is in this way that prejudice condemns both things and persons in the mass. Nations will entertain these very notions respecting each other; so that the belonging to a rival nation shall be sufficient to make a person our enemy, though we are utter strangers to his character. The same malignant principle operates also very strongly between different societies belonging to the same nation. As, in Catholic countries, rival orders of men hate each other; so even in this Protestant land, where greater liberality might be expected to prevail, churchmen and dissenters are ready to question whether almost any measure of truth or piety be in the party to which they are opposed. It is scarcely necessary to say how strongly this unhallowed disposition prevails against individuals. A man may have embraced sentiments which are deemed strict and precise; and may, in conformity to them, be living a more holy, mortified, and self-denying life than others around him; and this shall be quite sufficient to render him odious and contemptible to all around him. From that moment, every one shall feel himself at liberty to speak evil of him; and nobody shall dare to defend him. All he says, and all he does, shall be an occasion of offence. John Baptist, because he was of secluded and mortified habits, was said “to have a devil:” and our blessed Lord, because he was of more “easy and social habits,” was called “a gluttonous man, and a wine-bibber.” And so, if we be truly religious, it will be done to us: whether we “pipe or mourn,” we shall find no sympathy, but be alike objects of condemnation; every thing being viewed through the medium of prejudice, and therefore deemed extravagant and absurd. Every one who will follow the Lord Jesus Christ in sincerity shall surely find that he has this cross to bear: he shall be despised, and hated, and “have all manner of evil spoken against him falsely, for Christ’s sake. In truth, the real Christian does not live under the same laws as others; nor must he expect that measure of protection that is accorded to other men. He may be traduced, insulted, injured by all: and no one will take his part: whilst, if he were to act, in one single instance, towards others, as every one feels at liberty to act towards him, the mouths of all would be opened against him, and a fire would be kindled which would not readily be extinguished: so true is that saying of the prophet Isaiah, “He that departeth from evil, maketh himself a prey.”]

2. To those who indulge it—

[Prejudice blinds the mind to truth, and utterly indisposes us for the reception of it. A person under its influence can see no good in him whom it condemns, and will listen to nothing that shall tend to the vindication of his character. We have a remarkable illustration of this, in the conduct of the people of Ephesus. When they perceived that the preaching of the Apostle Paul was likely to lessen the veneration of many for the goddess whom they worshipped, they set the whole city in an uproar: and when a person, named Alexander, stood forth to vindicate him, the people, as soon as they saw that he was a Jew, instead of listening to a single word that he had to say, all, for the space of about two hours, cried out, “Great is Diana of the Ephesians [Note: Atos 19:34.]!” Thus they shut out all means of conviction, and kindled in their own breasts the keenest resentments against those who sought only to make known unto them the way of life and salvation. In the common affairs of life, men act not thus. Our blessed Lord placed this matter in its true light, in answer to those who in the same perverse way rejected him: “When ye see a cloud rising in the west, ye say there will be rain, and it comes to pass. And when the south wind blows, ye say there will be heat: and it is so. Ye hypocrites, ye can discern the face of the earth, and of the heavens; and how is it that ye discern not this time [Note: Lucas 12:54.]?” The truth is, that if prejudice once blind the eyes, nothing whatever will suffice to remove it: and men will rather ascribe the miracles of our Lord to Satanic influence, than acknowledge the plain and obvious inference that should be deduced from them. Thus, whilst this hateful disposition vents itself against the most deserving objects, it inflicts the deadliest wound on him who indulges it; inasmuch as it calls forth into activity all his basest passions, and shuts up his soul in impenetrable darkness.

Happily for Nathanael, he had a friend, who, if not able to satisfy all his doubts, was capable of giving him such advice, as, if duly followed, would issue in the removal of them.]
In this advice of Philip we shall see,

II.

The remedy of it—

Inquiry is the obvious remedy to be applied, in all cases. To all then, who are under the influence of prejudice, I would say, “Come and see.”

1. To the profane Atheist—

[I will grant that your prejudices are not wholly destitute of some plausible grounds whereon to stand. There are in the world many things which seem calculated to impress the mind with an idea that there is no controlling Providence, to protect the good, and to punish the workers of iniquity. It does appear strange that the ungodly should be permitted so to triumph, and that the righteous should be so exposed to their malignity. But, whilst I grant that these things may prove a stumbling-block to the inconsiderate, I must say, that, on a closer inspection, there will be found such evidence of a Divine agency in the world as will be abundantly sufficient to remove all doubts upon the subject. If we look at the earth, we cannot conceive that it came into existence by a fortuitous concussion of atoms: nor, if we survey the heavenly bodies, and trace them in their various courses, can we imagine, that they are left to themselves, without any one to uphold them in their orbits. If we behold a watch, or any other complicated machine, we never suppose that it made itself, or that it needs not the superintendence of an intelligent agent to regulate its motions. How much less, then, can we contemplate the infinitely diversified objects of the whole creation, all preserved in their order for thousands of years, and not confess a creating power, and a superintending Providence? Only let any man “come and see,” and his doubts will vanish, like the mist before the noon-day sun.]

2. To the proud infidel—

[You, too, have specious reasons for disbelieving the Holy Scriptures. There are in the sacred volume many things which you cannot comprehend. But is this a just ground for denying its divine authority? Are there not truths in human sciences which surpass your comprehension? Why, then, may you not expect to find such in a revelation from God? Look at the evidences of our holy religion: see whether the prophecies, so numerous, so minute, so incapable of being accomplished by any collusion or confederacy whatever, do not determine, beyond a possibility of doubt, that they were inspired by an omniscient and Almighty God. Mark the miracles, too, by which the doctrines both of the Old and New Testament were confirmed; and say whether they do not, of necessity, commend themselves as of divine origin. Only “come and see” with a candid mind, and you shall be fully satisfied that the Scriptures are indeed the word of God.]

3. To the self-justifying moralist—

[You persuade yourself, that because we deny to works the office of justifying the soul before God, we discourage the performance of them; and that, consequently, the doctrine which we preach, of salvation by faith alone, cannot be true. But your conclusions are erroneous altogether. If you will but examine for yourselves, you shall find, that no other way of salvation than that which the Gospel has proclaimed is suited to fallen man; nor will any other be found worthy of Almighty God. His justice must be honoured, as well as his mercy; and it is only by the sacrifice of our Lord Jesus Christ that its demands are, or can be, satisfied. And as to the performance of good works, respecting which you are so jealous, look and see whether any person, from the foundation of the world, ever exhibited a brighter pattern of morality than Paul; who yet said, “I desire to be found in Christ, not having my own righteousness, but the righteousness which is of God by faith in Christ.” Only be candid in your examination of this point, and it shall force itself upon your mind with an evidence that is irresistible.]

4. The licentious worldling—

[‘How can that be a source of happiness, which would rob me of all that T have ever delighted in, and constrain me to mortify my flesh; and, after all, would subject me to the contempt and hatred of all my friends?’ This appears to you a difficulty that cannot be removed. But I would say to you also, “Come, and see:” try what religion will really do for you: see whether its ways be not ways of pleasantness and peace: see whether there be not a more refined pleasure arising from self-denial for the Lord’s sake, than in all the self-indulgence that you ever experienced. Come, and see what happiness there is in communion with God, in the testimony of a good conscience, and in a prospect of a blessed immortality. I will venture to affirm, that if you give the experiment a fair trial, you shall find incomparably greater happiness in God than you ever found in the gratifications of sense.]

Learn then, from this subject, how to act,
1.

In reference to your own prejudices—

[Every man living is more or less influenced by this principle. Piety itself will not altogether exempt us from it. Nathanael was “an Israelite indeed;” yet, though “without guile,” he was not without prejudice: and therefore it becomes us all to be open to conviction, and to be willing to have our prejudices removed: we should never decline using the means of information that are open to us; but should be intent only on ascertaining the truth. Whether our prejudice refer to persons or things, we should find a real delight in having our views rectified, and should spare no pains to acquire a more perfect way.
In this point of view, the Bible Society has rendered most important services to the Church of Christ. It has brought together multitudes who were once, through the force of prejudice, alienated from each other; and has diffused among them a principle of mutual love. And if we were to cultivate more of a friendly spirit with those of the Jewish nation, it is highly probable that our mutual animosities would be soon abated, and that an easier way might be opened for them into the fold of Christ. At all events, on our own part, prejudice should cease; and on every subject, and towards every man, our minds should be unbiassed, and our souls be intent only on rectitude and truth. We should “prove all things, and hold fast that which is good [Note: 1 Tessalonicenses 5:21.].”]

2. In reference to the prejudices of others—

[Be not offended if you see in others the infirmities which you feel in yourselves. Be careful, too, not to irritate or despise those who labour under them: but, with kindness and gentleness, endeavour to guide them to the knowledge of the truth.
In this respect, as in all others, our blessed Lord must be our example: “Learn of me,” says he; “for I am meek and lowly in heart;” that is, I can bear with your ignorance, and be content to administer instruction in a way suited to your capacity. Philip’s conduct, too, was worthy of imitation: for, though fully convinced himself, he did not begin to argue and dispute with Nathanael, but invited him rather to examine and judge for himself. Thus we also should act: we should adopt such methods of instruction and persuasion as are most likely to remove the veil that is on our brother’s heart; and should labour, not so much for the establishment of our own dogmas, as for the best interests of his soul. And, if we find any persons disposed to hold fast their delusions, we should “in meekness instruct them, if God peradventure will give them repentance to the acknowledgment of the truth [Note: 2 Timóteo 2:25.].”]