John 21.

I, 2.

and Bartholomew are conftantly put together; and afterwards we find them joint Companions in the Writings of the Church.

Q. What renders this Matter ftill more probable?

A. That Nathanael is particularly reckoned up with the other Apoftles, to whom our Lord appeared at the Sea of Tiberias after his Refurrection, where there were together Simon Peter, Thomas, and Nathanael of Cana in Galilee, and the two Sons of Zebedee, and two other of his Difciples, who were probably Andrew and Philip.

Q. How doth it appear that by Difciples is bere meant Apoftles?

A. Partly from the Names of those that are reckoned up; partly because it is said, that this V. 14. as the third Time that Jefus appeared to bis Difciples: It being plain, that the two foregoing Appearances were made to none but the Apoftles. Befides, if Nathanael had not been one of the Twelve already, no tolerable Reason can be given, why he, who was fo eminently qualified, was not pitched upon to fill up the Place of Judas.

Q. What fignifies the Word Bartholomew ?

A. It imports a relative Capacity, either as a Son or a Scholar, rather than a proper Name. As a Son, it denotes his being born of Tholmai: As a Scholar, it may relate to him as a Disciple of fome particular Sect among the Jews; and among feveral other Inftitutions of that Nature, fome learned Men reckon the Tholmeans from Tholmai, of which Order Nathanael feems to have been, and hence called Bartholomew, the Sun or Scholar of the Tholmeans. And many of

the

the Learned concur in the Opinion, that it is the fame Perfon under two Names, the one proper, the other relative.

Q. What is the chief Thing objected in this Matter?

A. What was anciently hinted by St. Auftin, that it is not probable that our Saviour, who defigned to confound the Wisdom of the World by the preaching of illiterate Men, would chufe Nathanael, a Doctor of the Law, to be one of his Disciples.

Q. How is this Objection anfwered?

A. That it equally lies against St. Philip, for whofe Skill in the Law and the Prophets there is as much Evidence in the Hiftory of the Gofpel as for that of Nathanael; and it may be ftill urged with greater Force against St. Paul, who was confiderable not only for his Skill in the Jewish Law, but famous alfo for the Advantages of human Learning.

Q. What Character doth our Saviour give of bim, when Philip firft brought him to our Lord?

A. That he was a Man of true Simplicity and Integrity; an Ifraelite indeed, in whom John 1. was no Guile; no Art of Hypocrify and De-47 ceit.

Q. Wherein appears the Simplicity of his Mind?

A. In that when he was told of Jefus, he did not object against the Meannefs of his Original, the low Condition of his Parents, the Narrownefs of their Fortunes; but only against the Place of his Birth, which could not be Nazareth, the Prophets having foretold he should be born at Bethlehem; and yet he was not fo John 1. far carried away with this popular Prejudice, 46.

Bb

as

as not to enquire farther concerning our Saviour ; Joh. 1.49. and when he was fatisfied he was the Meffiab, he presently owns him for fuch, calling him the Son of God, and the King of Ifrael.

Q. Whither is it thought this Apostle travelled to propagate Christianity?

A. As far as India, that Part of it that lies next to Afia; for, as Eufebius relates, when Pantanus, a Man famous for Philofophy, as well as Christianity, defiring to imitate the Apoftolical Zeal in propagating the Faith, travelled as far Eufeb. lib. as India itself, there, among fome that yet re5. c. 10. tained the Knowledge of Chrift, he found St. Matthew's Gospel written in Hebrew; left there, as the Tradition afferts, by St. Bartholomew, one of the twelve Apoftles, when he preached Christianity to those Nations.

Q. What farther Account is there of him?

A. That he returned from thence to the more Northern and Western Parts of Afia, inftructing the People of Hierapolis in the Doctrine of the Gofpel; from thence he went into Lycaonia, where he employed himself upon the fame Account. And at last removed to Albanople in Armenia the Great ; where endeavouring to reclaim the People from Idolatry, he was by the Governor of the Place put to Death.

Q. How did he fuffer Martyrdom?

A. He was crucified, fome fay with his Head downward; others, that he was flayed, and his Skin first taken off; which might confift well enough with his Crucifixion, Excoriation being a Punishment in Use not only in Egypt, but a mong the Perfiens, next Neighbours. to thefe Armenians, from whom they might easily borrow it. He chearfully bore their cruel Ufage,

and

and comforted and confirmed his Christian Converts to the laft Minute of his Life.

Q. What may we learn from the Obfervation of this Festival?

A. That a Mind free from Prejudice is the best Preparative for the Reception of Truth. That the Nature of Faith doth not require fuch felfevident Arguments as force an Affent, but fuch as leave Room for the Praise and Reward of believing. That true Zeal ftops at no Difficulties,' and is frightened by no Dangers, and parts with Life chearfully when the Providence of God makes it our Duty. That Sincerity is abfolutely neceffary to make our Obedience acceptable to God, and our Converfation valuable among Men; Integrity of Mind being the highest Character and Commendation of a good Man.

Q. What is Sincerity as it refpects God?

A. It implies both the Reality of our Intention in God's Service, or our performing it truly for God's Sake as we pretend to do; and alfo the Uncorruptness of it, or our performing it for his Sake more than any thing else whatfoever; and without any Regard to any other Advantages of our own, but fuch as are allowed by God, and are fubordinate under him. And the most certain Rule to examine our Sincerity by, is the Integrity of our Obedience. For he that obeys God at all Times and in all Inftances, cannot but serve him with both the Ingredients of Sincerity, viz. Truth and Prebemi

nence.

Q. What is Sincerity, as it refpects Man?

A. It implies a Simplicity of Mind and Manners in cur Converfation and Carriage one towards another. Not feriously to advance any Bb 2

Thing

Thing contrary to the true Sense of our Minds by our Words or Gestures. Not to pretend to greater Love and Kindnefs for our Neighbour than we really feel. In fhort, it is to speak as we think, to do what we pretend and profess, to perform what we promife, and really be what we would feem and appear to be.

Q. What is the beft Method to attain that Sincerity which is fo neceffary in God's Service?

A. To confider that all our religious Actions are of no Value in the Sight of God, except they are performed with a Refpect to his Authority, and out of Obedience to his holy Will; and that by defigning other By-ends, as our own Profit, or the Praife of Men, we lofe our Title to that Reward which he has promised. To poffefs ourselves likewise with the Apprehenfion of God's Prefence always with us; Prov. 5. that all our Ways are before the Eyes of the Lord, and that he pondereth all our Goings. Which, with devout Prayer for his Affiftance, will keep us upright before him.

21.

For the

zion of

The PRAYERS.

I.

Almighty and everlasting God, who didft Preferva- give to thy Apoftle Bartholomew Grace true Faith truly to believe and to preach thy Word; grant, I beseech thee, unto thy Church to love that Church. Word which he believed, and both to preach and receive the fame, through Jefus Christ our Lord. Amen.

in the

II. AI