Sermon 27. Guilelessness
{333} [Note] ST. BARTHOLOMEW, whose Festival we celebrate today, has been supposed to be the same as the Nathanael mentioned in the text. Nathanael was one of Christ's first converts, yet his name does not occur again till the last chapter of St. John's Gospel, where he is mentioned in company with certain of the Apostles, to whom Christ appeared after His resurrection. Now, why should the call of Nathanael have been recorded in the opening of the Gospel, among the acts of Christ in the beginning of His Ministry, unless he was an Apostle? Philip, Peter, and Andrew, who are mentioned at the same time, were all Apostles; and Nathanael's name is introduced without preface, as if familiar to a Christian reader. At the end of the Gospel it appears again, and there too among Apostles. Besides, the Apostles were the special witnesses of Christ, when He was risen. {334} He manifested Himself, "not to all the people," says Peter, "but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead." [Acts x. 41.] Now, the occasion on which Nathanael is mentioned, was one of these manifestations. "This is now the third time," says the Evangelist, "that Jesus was manifested to His disciples, after that He was risen from the dead." It was in the presence of Nathanael, that He gave St. Peter his commission, and foretold his martyrdom, and the prolonged life of St. John. All this leads us to conjecture that Nathanael is one of the Apostles under another name. Now, he is not Andrew, Peter, or Philip, for they are mentioned in connexion with him in the first chapter of the Gospel; nor Thomas, James, or John, in whose company he is found in the last chapter; nor Jude (as it would seem), because the name of Jude occurs in St. John's fourteenth chapter. Four Apostles remain, who are not named in his Gospel,—St. James the Less, St. Matthew, St. Simon, and St. Bartholomew; of whom St. Matthew's second name is known to have been Levi, while St. James, being related, was not at any time a stranger to our Lord, which Nathanael evidently was. If then Nathanael were an Apostle, he was either Simon or Bartholomew. Now it is observable, that, according to St. John, Philip brought Nathanael to Christ; therefore Nathanael and Philip were friends: while in the other Gospels, in the list of Apostles, Philip is associated with Bartholomew; "Simon and Andrew, James and John, Philip and Bartholomew." [Matt. x. 3.] This is some evidence that {335} Bartholomew and not Simon is the Nathanael of St. John. On the other hand, Matthias has been suggested instead of either, his name meaning nearly the same as Nathanael in the original language. However, since writers of some date decide in favour of Bartholomew, I shall do the like in what follows. What then do we learn from his recorded character and history? It affords us an instructive lesson. When Philip told him that he had found the long-expected Messiah of whom Moses wrote, Nathanael (that is, Bartholomew) at first doubted. He was well read in the Scriptures, and knew the Christ was to be born in Bethlehem; whereas Jesus dwelt at Nazareth, which Nathanael supposed in consequence to be the place of His birth,—and he knew of no particular promises attached to that city, which was a place of evil report, and he thought no good could come out of it. Philip told him to come and see; and he went to see, as a humble single-minded man, sincerely desirous to get at the truth. In consequence, he was vouchsafed an interview with our Saviour, and was converted. Now, from what occurred in this interview, we gain some insight into St. Bartholomew's character. Our Lord said of him, "Behold an Israelite indeed, in whom is no guile!" and it appears, moreover, as if before Philip called him to come to Christ, he was engaged in meditation or prayer, in the privacy which a fig-tree's shade afforded him. And this, it seems, was the life of one who was destined to act the busy part of an Apostle; quietness without, guilelessness within. This was the tranquil preparation for great dangers and sufferings! {336} We see who make the most heroic Christians, and are the most honoured by Christ! An even, unvaried life is the lot of most men, in spite of occasional troubles or other accidents; and we are apt to despise it, and to get tired of it, and to long to see the world,—or, at all events, we think such a life affords no great opportunity for religious obedience. To rise up, and go through the same duties, and then to rest again, day after day,—to pass week after week, beginning with God's service on Sunday, and then to our worldly tasks,—so to continue till year follows year, and we gradually get old,—an unvaried life like this is apt to seem unprofitable to us when we dwell upon the thought of it. Many indeed there are, who do not think at all;—but live in their round of employments, without care about God and religion, driven on by the natural course of things in a dull irrational way like the beasts that perish. But when a man begins to feel he has a soul, and a work to do, and a reward to be gained, greater or less, according as he improves the talents committed to him, then he is naturally tempted to be anxious from his very wish to be saved, and he says, "What must I do to please God?" And sometimes he is led to think he ought to be useful on a large scale, and goes out of his line of life, that he may be doing something worth doing, as he considers it. Here we have the history of St. Bartholomew and the other Apostles to recall us to ourselves, and to assure us that we need not give up our usual manner of life, in order to serve God; that the most humble and quietest station is acceptable to Him, if improved duly,—nay, affords {337} means for maturing the highest Christian character, even that of an Apostle. Bartholomew read the Scriptures and prayed to God; and thus was trained at length to give up his life for Christ, when He demanded it. But, further, let us consider the particular praise which our Saviour gives him. "Behold an Israelite indeed, in whom is no guile!" This is just the character which (through God's grace) they may attain most fully, who live out of the world in the private way I have been describing,—which is made least account of by man, and thought to be in the way of success in life, though our Saviour chose it to make head against all the power and wisdom of the world. Men of the world think an ignorance of its ways is a disadvantage or disgrace; as if it were somehow unmanly and weak to have abstained from all acquaintance with its impieties and lax practices. How often do we hear them say that a man must do so and so, unless he would be singular and absurd; that he must not be too strict, or indulge high-flown notions of virtue, which may be good to talk about, but are not fit for this world! When they hear of any young person resolving on being consistently religious, or being strictly honest in trade, or observing a noble purity in language and demeanour, they smile and think it very well, but that it will and must wear off in time. And they are ashamed of being innocent, and pretend to be worse than they really are. Then they have all sorts of little ways—are mean, jealous, suspicious, censorious, cunning, insincere, selfish; and think others as low-minded as themselves, only {338} proud, or in some sense hypocritical, unwilling to confess their real motives and feelings. To this base and irreligious multitude is opposed the Israelite indeed, in whom there is no guile. David describes his character in the fifteenth Psalm; and, taken in all its parts, it is a rare one. He asks, "Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not." I say, it is a difficult and rare virtue, to mean what we say, to love without dissimulation, to think no evil, to bear no grudge, to be free from selfishness, to be innocent and straightforward. This character of mind is something far above the generality of men; and when realized in due measure, one of the surest marks of Christ's elect. And the instances which we may even now and then discover of it among Christians, will be an evidence to us, if evidence be wanting, that, in spite of all that grovelling minds may say about the necessity of acquaintance with the world and with sin, in order to get on well in life, yet after all, inexperienced guilelessness carries a man on as safely and more happily. For, first, it is in itself a great privilege to a rightly disposed mind, not to be sensible of the moral miseries of the world; and this is eminently the lot of the simple-hearted. They take everything in good part {339} which happens to them, and make the best of every one; thus they have always something to be pleased with, not seeing the bad, and keenly sensible of the good. And communicating their own happy peace to those around them, they really diminish the evils of life in society at large, while they escape from the knowledge of them themselves. Such men are cheerful and contented; for they desire but little, and take pleasure in the least matters, having no wish for riches and distinction. And they are under the tyranny of no evil or base thoughts, having never encouraged what in the case of other men often spreads disorder and unholiness through their whole future life. They have no phantoms of former sins, such as remain even to the penitent, when he has subdued their realities, rising up in their minds, harassing them, for a time domineering, and leaving a sting behind them. Guileless persons are, most of all men, skilful in shaming and silencing the wicked;—for they do not argue, but take things for granted in so natural a way, that they throw back the sinner upon the recollection of those times of his youth, when he was pure from sin, and thought as they do now; and none but very hardened men can resist this sort of appeal. Men of irreligious lives live in bondage and fear; even though they do not acknowledge it to themselves. Many a one, who would be ashamed to own it, is afraid of certain places or times, or of solitude, from a sort of instinct that he is no company for good spirits, and that devils may then assail him. But the guileless man has a simple boldness and a princely heart; he overcomes dangers which others shrink from, merely {340} because they are no dangers to him, and thus he often gains even worldly advantages, by his straightforwardness, which the most crafty persons cannot gain, though they risk their souls for them. It is true such single-hearted men often get into difficulties, but they usually get out of them as easily; and are almost unconscious both of their danger and their escape. Perhaps they have not received a learned education, and cannot talk fluently; yet they are ever a match for those who try to shake their faith in Christ by profane argument or ridicule, for the weakness of God is stronger than men. Nor is it only among the poor and lowly that this blessed character of mind is found to exist. Secular learning and dignity have doubtless in their respective ways a powerful tendency to rob the heart of its brightness and purity; yet even in kings' courts, and the schools of philosophy, Nathanaels may be discovered. Nay, like the Apostles, they have been subjected to the world's buffetings, they have been thwarted in their day, lived in anxiety, and seemingly lost by their honesty, yet without being foiled either of its present comfort or its ultimate fruit. Such was our great Archbishop and Martyr, to whom perchance we owe it, that we who now live are still members of a branch of the Church Catholic; one of whose "greatest unpopular infirmities," according to the historian of his times, was "that he believed innocence of heart, and integrity of manners, was a guard strong enough to secure any man in his voyage through this world, in what company soever he travelled and through what ways soever he {341} was to pass. And sure," he adds, "never any man was better supplied with that provision." I have in these remarks spoken of guileless men as members of society, because I wished to show that, even in that respect in which they seem deficient, they possess a hidden strength, an unconscious wisdom, which makes them live above the world, and sooner or later triumph over it. The weapons of their warfare are not carnal; and they are fitted to be Apostles, though they seem to be ordinary men. Such is the blessedness of the innocent, that is, of those who have never given way to evil, or formed themselves to habits of sin; who in consequence literally do not know its power or its misery, who have thoughts of truth and peace ever before them, and are able to discern at once the right and wrong in conduct, as by some delicate instrument which tells truly because it has never been ill-treated. Nay, such may be the portion (through God's mercy) even of those who have at one time departed from Him, and then repented; in proportion as they have learned to love God, and have purified themselves, not only from sin, but from the recollections of it. Lastly, more is requisite for the Christian, even than guilelessness such as Bartholomew's. When Christ sent forth him and his brethren into the world, He said, "Behold, I send you forth as sheep in the midst of wolves; be ye therefore wise as serpents and harmless as doves." Innocence must be joined to prudence, discretion, self-command, gravity, patience, perseverance in well-doing, as Bartholomew doubtless learned in due season under his Lord's teaching; but innocence is the {342} beginning. Let us then pray God to fulfil in us "all the good pleasure of His goodness, and the work of faith with power;" that if it should please Him suddenly to bring us forward to great trials, as He did His Apostles, we may not be taken by surprise, but be found to have made a private or domestic life a preparation for the achievements of Confessors and Martyrs. NoteThe Feast of St. Bartholomew the Apostle. Newman Reader — Works of John Henry Newman |