SER M. called Simon Bar-jona, in one Evangelift, IV. Matt. xvi. 17. which is alfo interpreted Simon Son of Jonas in another, John xxi. 15, &c. 27. I know but one Objection against this Qpinion, and that fo flight a one, that had it not been started by fuch a Man as St Auflin, I fhould fcarce have mentioned it. But fince it is his, I fhall juft obferve, that it is founded upon a mistaken Inference from a Text of St Paul. Because the Apostle fays, 1 Cor. i. God hath chofen the foolish Things of the World to confound the Wife; therefore the Father * imagines, that our Saviour would not have made choice of fo learned a Perfon as Nathanael feems to have been, for one of his Difciples. But now this Objection lies equally against Philip, for whofe Knowledge and Understanding in the Law and the Prophets, there is as much Evidence in the History of the Gospel, as there is for Nathanael's. And it may ftill be urged with greater Force against St Paul, who was confiderable, not only for his great Skill in the Jewish Law, but for all the Advantages of Human Learning. If St Philip, and St Paul therefore, were not difqualified by their Learning and Knowledge from being chofen Apoftles, there can be no * Auguft. Enarr. in Pf. 69, and Tract 7, in Joan. 1. Reason, Reason, why the fame Qualifications fhould S ERM. be any Objection against Nathanael. And it IV. is obfervable, that when St Paul in the Placer above cited, is fhewing how God destroyeth the Wisdom of the World by the Foolishness of Preaching, he does not say that not any, but that NOT MANY wife Men after the Flejh are called. Notwithstanding this Objection then, the Reasons for believing Bartholomew and Nathanael to be the fame Man, will ftand unanfwered. And if then it And if then it appears, that Nathanael is Bartholomew, we find the Saint whom we this Day commemorate, not only to have been an Apostle, but an Apostle fuperior to fome of his Collegues, for his Learning and Knowledge: One that was ripe for the Office before he was called to it, and understood very well the Character of the Meffias, before he knew that Jefus was He. This we may infer from what paffed between Philip and Nathanael, in a Verfe or two immediately preceding my Text. Text. When Philip reveals to him the important Discovery he had just before made of Jesus; he does not recommend him to him upon his own Credit, or upon the Opinion of others; but as he was perfuaded he would stand the Test of Mofes and the Prophets, SERM. Prophets, by which he was fenfible NathaIV. nael would try him. We have found him (faith he ver. 45.) of whom Mofes in the Law, and the Prophets did write, Jefus of Nazareth the Son of Jofeph: From this, and the Answer which Nathanael immediately returns, ver. 46. Can there any good Thing come out of Nazareth? as knowing that the Meias whom the Prophets foretold was to arife out of another Place: From hence, I say, we may infer, that Nathanael had ftudied all the Predictions of him in the Old Teftament, and from thence knew the feveral Marks that were to distinguish him when he came. But befides this Pre-eminency above the reft of the Apostles, which he had acquired by his Knowledge; fome Writers tell us, he had a further Precedency upon account of his Birth; imagining him to be defcended from fome Kings of the Gentiles; and that the Nobility of his Lineage, gave the Occafion to that Strife for Superiority among the Apostles, the History of which is (for that Reason, as fome believe) read for the Gospel of this Day. Upon what Grounds they found the Nobility of his Defcent, I don't think it of Importance enough to enquire. But as to the Contention between the Apostles related in the Gospel we this Day read, St Matthew and St Mark, both s E R M. affure us, Matt. xx. 24. Mark x. 41. that IV. it was owing to another very different Cause; viz. to the Indignation which the other Apostles had conceived against the two Sons of Zebedee, for prefuming to ask, and to engross to themselves, the chief Seats of Honour in our Saviour's Kingdom. But in whatever State our holy Apostle began his Life, it is on all Hands agreed, that he closed it with Glory: Whether or no he was fuperior to his Brethren in Birth, he came behind none of them all in his Death. As to the Manner of his Sufferings, the Accounts of him vary * : But all agree, that this Apoftle died a Martyr for Chrift: And the most plaufible Relations place his last Scenes and Sufferings in the Indies. Thither he had proceeded in preaching the Gospel with an undaunted. Courage, and noble Success: There he introduced and left behind him the Gospel of St. Matthew. But the Heathenifh Priefts are reported to have been fo much enraged against him; that having feized him, and incenfed the Governor to put him to Death, they first got him flead, and then beheaded, or, as others fay, crucified with his Head downward; VOL. III. * See CAVE. which SER M. which cruel Ufage he cheerfully bore, comIV. forting and encouraging his Chriftian Converts to the laft Minute of his Life. This is the Account we have of our Apoftle in the Ecclefiaftical Hiftorians; a noble Example to expatiate and enlarge upon, especially at a Time when we are celebrating his Memory: But yet noble as it is, I chufe to wave it at present for the fake of a more fingular Character in my Text, which being given by one who knew the Hearts of Men, we may be affured, is a genuine Defcription of our Saint: And which being a Character more rare than that of a Confeffor or Martyr, may justly claim our Thoughts and Meditations, before an Example of either or both; because however deferving they are of our Confideration and Regard, they may yet give place on this Occafion, as being more likely to find another, as our Chriftian Heroes shall come in Turn to be celebrated. The Character in my Text deserves the greater Confideration, as being the only full and perfect one, that we read was ever given by our Saviour, to any Perfon whatsoever. He commended fome particular Virtues in others, as the Confeffion of St Peter, the Faith of the Centurion, that implored his Relief for |