as A. Gellius l. 17. c. 8. saith Guttum concussum vehementius iterum in ollam vertit Some say that the box was made of Stone or Marble and could not be easily broken S. Hieron saith that it was a kind of Marble and we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nonnus And it may be that these Vessels were more frequently made of stone particularly of that Lapis alabastrites in Pliny l. 36. c. 8. but it is manifest that they were also made of other matter as of Gold or Silver yea Epiphanius de mensuris describes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a Glass-Vessel as also the Etymologic magnum ap Causaubon says that it signifies among other things a certain Vessel of Glass Pliny saith that Ointments are kept best in these boxes l. 13. c. 2. and l. 36. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was among the Presents which Cambyses sent to the King of the AEthiopians see Herodotus in Thalia Epiphanius de mensuris makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hold a pound of Oyl and so Mary took a pound of Ointment for which Nonnus hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A MS. cited by Baronius An. 32. Num. 22. will have the Woman mentioned S. Luc. â— to have been a Gentile arguing from Deut. 23. 17. where it is said There shall be no Whore of the Daughters of Israel But the Iewish Writers understand this of a common Prostitute one that for hire prostituted her self to the Lust of all comers see Seldon de jur natur l. 5. c. 4. whereas it doth not appear that this Woman was such a publicae libidinis victima though she had lived a lewd and dishonest Life and is therefore called Meretrix by S. Hieron in S. Matth. 26. and S. August ser. 58. de tempore and by the Pers. an impure or unclean Woman Mary Magdalen S. Mat. 27. 56,61 28. 1. S. Mar. 15. 47. 16. 1. S. Luc. 8. 2. 24. 10. S. Ioh. 19. 25. 20. 1. I shall not ingage in the Disputes whether she was the same with the Woman mentioned S. Luc. 7. or with Mary the Sister of Martha Some say that she was Marryed to a great Person who was a Native of Magdala or Magdalum others that her Father was a Noble Man of great Estate and left her the Castle of Magdalum for her Inheritance but Origen Hom. 35. says that she was not noble on any Account save only her following Jesus and ministring to him Some in Nicephorus l. 1. c. 33. say that she was the Daughter of the Woman of Canaan S. Matth. 15. others that she was the Bride in the Marriage at Cana and one Anacletus the Bridegroom Sabellicus reports that she was thirty years in the Wilderness after Christs Ascension but more ancient Writers are silent as to these things When S. Matthew c. 28. tells how this Mary and another Mary laid hold of Christ's Feet he says nothing of Christ's forbidding them yet S. Ioh. 20. he forbad her to touch him the reason of which possibly was this that at that time he perceived her to be in such an Ecstasie of Admiration and Joy that she would not barely touch him but embrace and cleave to him whereas he was for her going quickly to tell his Brethren that he was not yet ascended but should shortly ascend to his Father Some of late have contended that there were three Mary Magdalen's and S. Hieron ad Hedibiam qu. 4. tells of those that affirmed that there were two and S. Ambros. in S. Luc. 23. saith that perhaps there were more than one Of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read in Sanhedr fol. 67. 1. Shabbath fol. 104. 2. and Chagigah fol. 4. 2. but in all these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie not any place from which she had the Denomination but plicatrix one that platted or broided viz. Womens Hair see Chagigah Mary Martha and Lazarus S. Luc. 10. 38. S. Ioh. c. 11. and c. 12. It being not agreed upon as certain that this Mary was the same with Mary Magdalen I set her here as distinct The name Martha occurs in Plutarch in Mario and in the Iewish Writings frequently as in Ievamoth fol. 120. 1. Succah fol. 52. 2. and in Misn. in Ievamoth c. 6. § 4. Because it is said S. Luc. 10. that Martha received Jesus into her House S. Bernard de assumptione Mariae ser. 3. conjectures that she was the elder Sister as others do that she was a Widow and kept the House and that her Brother and Sister lived with her Nonnus seems to have thought that Lazarus's distemper was a Fever for he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used by the Physicians to signifie a Fever as in the Chald. and Syr. it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Supper mentioned S. Ioh. 12. was in Martha's House so S. Chysost who yet acknowledgeth that some were of another mind also Theophylact and to them we may add Theodor. Heracleotes inâ—gr caten who says that Lazarus and his Sisters received Christ. Likewise Origen Hom. 35. in S. Matth. and Euthym. thought that Mary and Martha made that Supper though some have supposed that Simon the Leper made it or perhaps the Town of Bethany at a common charge Theophylact says that on the sixth day before the Passover they begun to Feast more plentifully Epiphanius Haer. 66. mentions a Tradition that Lazarus lived thirty years after his being raised from Death and had lived thirty years before Some say that he never laughed after that he was raised The Hist. Lombardica ap Chemnit feigns that he and his Sisters were descended of Kings Mary the Mother of Iames and Ioses S. Matth. 27. 56 61. 28. 1. S. Mar. 15. 40 41 47. 16. 1. S. Luc. 24. 10. Munster's Hebr. and the AEthiop in S. Matth. 27. 56. read Mary of Iames and the Mother of Iose or Ioseph but the rest of the Versions read as we do or to the same sense S. Hieron in S. Matth. and contr Helvid also Euthymius and Euseb. Emiss or Eucherius in die râ—surrect say that she was our Lords Aunt or his Mothers Sister and to these I should rather assent than to those who would have our Lords Mother to be called the Mother of Iames and Ioses because as they say she was Step-mother to them Mary of Cleopas S. Ioh. 19. 25. Our Translation hath The Wife of Cleopas the Arab. The Daughter of Cleopas in the Greek there is not either Wife or Daughter or Mother so that it is uncertain whether Cleopas was her Son or her Father or her Husband Nicephorus l. 1. c. 33. says that she was begat by Ioseph the Blessed â—irgins Husband of the Wife of Cleopas who was his Brother and had dyed without Issue but if she was Ioseph's Daughter how was she our Lords Mothers Sister She was her Daughter not Sister if Ioseph was her Father Euthymius thought that she was the Wife of Cleopas Ioseph's
3. and Cleomedes l. 2. c. 1. Sect. 5. The Places following are also mentioned in the History of the New Testament but only by more general Names not by the particular Names which are here given them MOunt Garizim Supposed to be the Mountain of which the Woman of Sichem speaks S. Ioh. 4. 20. for Iosephus Ant. l. 11. c. 8. plainly affirms that this Mount Garizim was near Sichem and with him agree the Talmudists in Sotah fol. 33. 2. also Benjamin in his Itenerarium yea and S. Hieron in Epitaph Paulae see Iud. 9. 6 7. I know that S. Hieron in loc Hebr. reproves the Samaritans for placing it near Sichem as Epiphan Haer. 9. also doth but we have good warrant to acquit the Samaritans from error in this Origen in S. Ioh. 4. 20. expresly saith that the Woman spake of the Mountain which is called Garizim Mount Tabor Generally believed to be the Mountain on which our Lord was transfigured see S. Hieron in Epitaph Paulae and epist. Paulae and Eustoch ad Marcellam S. Cyril Hieros Catech. 12. Euthym. in Psal. 88. and Theophylact in S. Matth. 26. 37. and S. Mar. 14. 32. It was upon this Mount also that he appeared after he was risen to above 500 Brethren at once as some suppose Tertul. de resur carnis c. 55. says that Moses and Elias appeared at Christs Transfiguration alter in imagine carnis nondum receptae alter in veritate nondum defunctae But the Autor de mirabil sac Scr. l. 3. c. 10. says that in his time it was unanimously concluded that Moses also was present in his own Body Antiochus Ptolemaidis in Gr. caten patr in S. Matth. tom 1. favours this but Severus in the same Caten thinks it safest not to determine any thing peremptorily in it The Auâ—or de mirab sacr Scr. speaks also of Moses's Body being resumed from the Grave as S. Hieron in Matth. speaks of his rising from the dead But S. Ambros. de Cain Abel l. 1. c. 2. seems to have thought that Moses did not die and so the Iews ap Cappellum in S. Matth. 17. say that he died not but ascended on high where he now Ministers Mons Christi The Mountain in which as is supposed our Lord Preached that Divine Sermon recorded by S. Matthew c. 5 c. and therefore called by some Mons beatitudinum also in which he chose twelve out of the number of the Disciples whom he named Apostles in which he continued all Night S. Luc. 6. 12. and in which finally he fed the 4000 S. Matth. 15. Mons Diaboli So some called the Mountain where he shewed Christ all the Kingdoms of the World and the Glory of them Quarentana desertum In this Desart say some Christ fasted forty days and forty Nights being led into it by the Spirit i. e. the Holy Spirit as Origen in S. Luc. S. Hilary S. Chrysost. S. Hieron Autor oper imperfect Theophylact and Victor Antioch do unanimously interpret it Macherus In this Castle S. Iohn the Baptist was kept Prisoner by Herod and in it slain Ioseph Ant. l. 18. c. 7. In this very Castle also perhaps it was or in some place of Peraea near to it that Herod celebrated his Birth-day and feasted his Captains and the Nobility of Galilee for he was Tetrarch of Peraea as well as of Galilee Ioseph l. 17. c. 13. Some say that S. Iohn the Baptist was buried in this Castle whereas S. Hieron in loc Hebr. and in Epitaph Paulae and Ruffin hist. l. 11. c. 28. speak of his Sepulchre at Sebaste or Samaria Both may say true his Body might be translated from Macherus to Sebaste This Macherus is perhaps that which the Targum Ionath and Ierus in Num. 32. 35. call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. II. Sect. 1. Hitherto of Places now follows an account of the Persons concerned in the Church-History of Palestine ZACHARIAS and ELIZABETH See the account and Character given of them S. Luc. 1. 5,6 Their House was in a City of Iudah in the Hill-Country S. Luc. 1. 39,65 which City some have thought to be Bethlehem for the Bibl. Wechel instead of A City of Judah read The City of David others Ierusalem but if Theophylact in S. Luc. 1. 23. was not mistaken the Hill-Country was distant from Ierusalem The most think that it was Hebron for we read Iosh. 21. 11. that Hebron was in the Hill-Country of Iudah see Ioseph de bel Iud. l. 4. c. 33. and withal Hebron was one of the Cities that were given to the Priests Iosh. 21. 13. How it comes that some place the House of Zacharias but a Mile from Emmaus I know not A place called Beth-Zacharias is mentioned 1 Macc. 6. 33. and by Ioseph Ant. l. 12. c. 14. and de bel Iud. l. 1. c. 1. and in our Maps placed not far from Hebron it may be it was named so from some Ancestor of our Zacharias who had the same name S. Chrysost. S. Hieron and Theophylact speak of some who affirmed that our Saviour speaks of this Zacharias S. Matth. 23. 35. Gregor Nyssen in Gr. caten Patr. in S. Luc. and Euthym. held the same as Origen also seems to do It is a very ancient Tradition that this Zacharias was slain The Iews slew him say some because he suffered the Mother of our Lord after the Birth of her Holy Son to abide in a certain place of the Temple which was set apart for Virgins affirming that she was a Virgin still see Origen S. Basil. ad sanctam Christi nativit S. Greg. Nyssen S. Cyril adv Anthropomorph and Theophylact. Others say that when Herod murthered the Innocents he sought after Iohn also called afterwards the Baptist and when he could not find him his Mother having fled away with him he slew Zacharias the Father see Petrus Alex. in Canon and Cedrenus Some say that he was slain for that he had Preached that the Child which was born of Mary was the King of the World see S. Greg. Nyssen ap Tit. Bostr. If Hippolytus ap Nicephor l. 2. c. 3. inform us aright this Zacharias was the Son of Barachias Elizabeth and the Virgin-Mother were Cousins S. Luc. 1. 36. though they were of distinct Tribes the one of Iudah the other of Levi by reason of some inter-Marriage either Elizabeth a Daughter of Aaron was related to the Tribe of Iudah or the blessed Virgin though of Iudah had some relation to that of Levi see S. August Quaest. 47. in lib. Iud. and 61 inter Quaest. 83. A Priest might marry any one that was of the Tribe of Levi or an Israelitess Misna in Kiddushin c. 4. § 1. and Gemar in Iebamoth fol. 85. 1. Cedrenus saith that Elizabeth having retired into a Cave for her Sons preservation dyed there after forty days Herod the Great S. Matth. c. 2. Macrobius Satunal l. 2. c. 4. reports that Augustus being told that Herod having commanded that the Children under two years
Jesus are named and the first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Compendium of his Life in caten gr tom 2. makes him to have been of the Tribe of Benjamin but Kirstenius's Arab. MS. says that he was of the Tribe of Issachar perhaps he was of neither for the same MS. affirms that he was of the City Nazareth which was in the Tribe of Zabulon In Euthym. in Psal. 67. he is said to have lived at Capernaum others suppose that he dwelt at Tiberias The foresaid MS. adds that he was buried in Arthagena Caesareae whether this Arthagena be some place belonging to Caesarea or within the Territories of it to which later times have given that Name I have not learnt S. Thomas Theodoret. Quaest. 16. in Num. Nonnus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as making Thomas and Didymus two distinct Names which Sedulius l. 4. also doth but some will not allow this saying that it is the same Name only exprest in different Languages but it may seem by Euseb. l. 1. c. ult that he had also the name of Iude and then he was certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had two names at least S. Chrysost. in S. Ioh. 11. admires the change wrought in this Apostle who was so timorous before Christs Ascension and yet so constant and couragious in Preaching the Gospel afterward he judged those words of his v. 16. to be an Argument of his timidity viz. Let us go and dye with him He feared that if they went so near Ierusalem as Bethany was the Iews would put them to Death so S. Chrysost. and to the same purpose Theophylact Theodor Mopsuest and Euthymius Yet the same S. Chrysost. acquaints us that there were some who said that Thomas desired to Die. So Origen and Ammonius in caten gr in S. Ioh. and Iuvencus l. 4. say that in those words he exhorted the other Apostles to despise the Iews lying in wait and to lay down their Lives for Christ. See Nonnus S. Iames of Alpheus i. e. the Son of Alpheus as not only we but also all the Oriental Versions do Translate it S. Mar. 3. 18. I shall not ingage in the endless disputes about this Apostle but with Mr. Thorndike and others suppose him to be the same with him who is called Iames the less S. Mar. 15. 40. and the Lords Brother Gal. 1. 19. or the Brother of Jesus who was called Christ Ioseph Ant. l. 20. c. 8. and who was Bishop of Ierusalem It is the received opinion that he was called less or little with respect to S. Iames the Son of Zebedee see S. Hieron contr Helvid c. though some say that he was called so in respect of another Iames who was his Uncle i. e. his Father Alpheus's Brother and S. Iude's Father He was a Publican saith S. Chrysost. hom 32. in S. Mat. and dwelt at Capernaum as saith Euthym. in Psal. 67. S. Hieron in Psal. 37. Elias Cretensis and Theophylact thought that he was the young Man mentioned S. Mar. 14. 51. and Epiphan Haer. 78. favours this But if he lived to the age of ninety six years in all and yet but about twenty four years after Christ's Passion both which Epiphanius affirms he could not be a young Man then being seventy years old or more but perhaps the Transcribers mistook the Numeral Letters in Epiphanius and so perhaps S. Iames did neither live so much as ninety six years in all nor so little as but about twenty four years after Christs Death for Euseb. in Chron. and S. Hieron de vir illustr say that he lived thirty years after it Some say that he was so like Christ both in countenance and carriage that Iudas thought it necessary to give those that came to apprehend Jesus a Sign least they should mistake the one for the other Clemens Alex. ap Euseb. l. 2. c. 1. saith that the Lord after his Resurrection endued with Knowledge Iames the Just and Iohn and Peter â— which they imparted to the rest of the Apostles and they to the Seventy By Knowledge I suppose is meant a greater measure of it by reason of which those three were looked upon to be Pillars We are told by S. Chrysost. hom 5. in S. Matth. that he was so neglective of his Body that all the parts of it were in a manner dead and that his very forehead had contracted a Callousness by his frequent throwing himself on the floor when he prayed He was called Oblias and Hegesippus ap Euseb. l. 2. c. 23. and Epiphan haer 70. interpret it to signify a Wall or Munition perhaps from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murus vallum munimentum or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munitio says Kemchi Some later Writers report that seven Years after Christs Ascension preaching to the people he was thrown down from the Stairs on which he stood and was so hurt thereby that he halted ever after His Monument remained not far from the Temple till the time of Hegesippus who relates this yet S. Hieron de vir illustr tells of some who said that he was buried in Mount Olivet but adds that they erred therein S. Simon I shall not determine either why he is called the Cananite whether from Cana as it signifies Zeal or as it was the name of a Town S. Hieron seems not to reject either Opinion or why he is named the Zelot whether from his flagrant Zeal to propagate the Gospel as Nicephor l. 2.40 or for that he had been of the Sect of the Zelots of which we have frequent mention in Iosephus Origen l. 2. contr Celsum calls the two Disciples to whom Jesus appeared in the Way to Emmaus Simon and Cleopas but that he intended this Simon I cannot say Perhaps he intended Simon Peter who is supposed by some to have been Cleopas's Associate S. Iude. al. Thaddaeus and Lebbeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is named the last of the five Disciples of Jesus mentioned by the Talmud Sanhedr 43. 1. S. Hieâ—on contr Helvid as also in Gal. 4. makes this Apostle to be surnamed Zelotes and Sophronius says that Simon the Cananite was also called Iude see also the short account of the Apostles before Oecumen in Act. Apost S. Iude was an Husbandman say the Constitut. l. 2. c. ult in the Title of the Chapter In S. Luc. 6. 16. and Act. 1. 13. he is called Iudas of Iames and the Syr. and Arab. render it the Son of Iames in both places as also the AEthiop doth Act. 1. 13. but in the Epistle of S. Iude v. 1. he is both in the Greek and in the Oriental Versions expresly styled the Brother of Iames. Since then S. Iames was the Son of Alpheus it is very probable that S. Iude was so also and what if Levi the Son of Alpheus mentioned S. Mar. 2. 14. was the same with this Thaddaeus Theodoret. quaest 16. in Num. says expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Grotius
was one of the LXX and whereas many fansy that the Thaddaeus that was sent to Agabrus was of the LXX S. Hieron in S. Matth. 10. says expresly that Thaddaeus the Apostle as Ecclesiastical History delivered was sent to him As to Cephas there is only the Authority of Clemens Alex. unless you add Dorotheus and the Cephas that he speaks of is he whom S. Paul resisted at Antioch for whereas most Greek Copies and the Arab. read Peter Gal. 2. 11. he with some Greek Copies and the Syr. and AEthiop reads Cephas But the Person whom S. Paul resisted whether you call him Peter or Cephas is understood to be S. Peter the Apostle by Tertull. praescript adv Haer. c. 23. and l. 4. contr Marcion c. 3. S. Cyprian epist. ad Quintum vel Quintinum S. Ambros. S. Chrysost. Primas Oecumen and Theophylact. There were sharp debates between S. Hieron and S. August about the Exposition of Gal. 2. 11. but they in this agreed that S. Peter was the Person there spoken off Yea S. Hieron was ignorant of any Cephas beside S. Peter and in Gal. 2. sets himself to refute those that held that S. Paul speaks there of another Cephas Epiphanius names S. Mark and S. Luke as being of the LXX and with him agree Origen in Dialog de recta fide Kirstenius's Arab. MS. Nicephor l. 2. c. 43. and Euthym but the last of these bears Testimony only as to S. Luke our Church also may seem by the Gospel appointed for S. Luke's Day to have been of the Opinion that he was of the number of the LXX but S. August de consens Evang. l. 1. c. 1,2 seems to be of Opinion that they were not of that number and Papias ap Euseb. l. 3. c. ult saith of S. Mark that he was not an hearer and follower of Christ as S. Hieron in proem in S. Matth. asserts that he did not see him and in Isa. 65. he saith that S. Paul begat S. Luke and S. Peter S. Mark. So that it may seem doubtful whether these two were of the number of the LXX or â—0 Our Lord's Brethren S. Matth. 12. 46,47 S. Mar. 3. 31 32. 6. 3. S. Luc. 8. 19,20 S. Ioh. 2. 12. 7. 3 c. Act. 1. 14. 1 Cor. 9. 5. Gal. 1.19 They were his Brethren either as being the Sons of Ioseph his reputed Father viz. by a former Wife which he had before our Lords Mother was espoused to him or as being the Sons of our Lords Aunt i.e. his Mothers Sister and so his Cousins for in the Scripture Cousins are frequently styled Brethren see S. August quaest Evang. l 3. c. 16. There are four so called S. Matth. 13. 55. of two of which viz. Simon and Ioseph we know nothing says Origen but the other Iames and Iude we believe to have been of the twelve Apostles It is true the Brethren of the Lord are mentioned as distinct from the Apostles Act. 1. and 1 Cor. 9. but we cannot conclude thence that none of them were Apostles but only that some of them were not The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Mar. 3.21 were perhaps his Brethren see Theophylact or his Friends or Kinsmen as we render it see the Oriental Versions and Euthym. The Comment on S. Mar. ap S. Hieron understands by them his Disciples and saith that they thought their Master to be beside himself But it is not very probable that his Brethren or Friends or Kinsmen had that Opinion of him and S. Mark 's words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the Multitude of the Iews then present They i. e. the Multitude said He is beside himself some make the sense to be that those that were with Christ in the House went out to restrain the Multitude who thronged so that they said of them viz. of the Multitude that they were Mad. According to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refer not to Christ but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. They that please may consult the MS. Cant. Our Lords Sisters S. Matth. 13. 55. S. Mar. 6. 3. Epiphan Haer. 78. and Theophylact in S. Matth. 13. say that they were two and that their Names were Mary and Salome not Esther and Thamar as in Nicephor l. 2. c. 3. Nathanael S. Ioh. 1. 45 c. 21. 2. Some suppose that he was the same with S. Matthias because the two Names Nathanael and Matthias agree in signification others supposing that Simon the Cananite was of Cana in Galilee as Nathanael was have conjectured that Nathanael was the same with that Simon see the Menalog 6. Id. Maii. some fansy that he was the same with the Apostle S. Bartholomew and say that many both anciently and of later times were of this Opinion yet after all they produce none more ancient than Rupertus Tuitiensis who indeed mentions this Opinion saying fortasis Perhaps he was the same with S. Bartholomew but he mentions also another Opinion viz. S. Augustine's who both in Psal. 65. and in S. Ioh. is positive that Nathanael was none of the twelve Apostles There want not some who have supposed that he was the same with S. Stephen for S. Stephen saw Heaven opened which Jesus told Nathanael that he should do besides S. Stephen was skilful in the Law and S. August ibid. saith the same of Nathanael that he was learned and skilled in the Law and the like Encomium is bestowed on him by S. Cyril Alex. S. Chrysost. and Theophylact that he was very studious in the Scriptureâ— and a diligent searcher after the Truth Epiphanius Haer. 23. saith that he was the other Disciple that was with Cleopas when Jesus appeared to them S. Luc. 24. some have thought that he was Brother to S. Philip. Origen and S. August observe that Nathanael's words S. Ioh. 1. 46. may be read either by way of Interrogation Can any good come out of Nazareth or by way of Affirmation Some good may come out of Nazareth S. Chrysost and S. Cyril Alex. incline to the former S. August to the latter The Governour of the Feast S. Ioh. 2. 8,9 10. Some will have the Architriclinus to have been no more than the chief guest at the Feast but S. Chrysost. Theophylact and Severus Antioch in caten gr in S. Ioh. say that he was the Moderator of it presided in managed and ordered itâ— Ecclesiasticus c. 32. v. 1,2 gives a lively description of him and how he was to demean himself for our Translators and other judicious Persons do by Governour there understand the Ruler of the Feast and the Greek Vulg. Syr. and Arab. do all favour this Interpretation though some have been chastised severely for it S. Chrysost. and Theophylact say that this Office was committed to those that were themselves sober and temperate Gaudentius Brixian tract 9. affirms that among the Iews one of the Priests used to be chosen in
should be granted to their relations or others that desired them and Vlpian adds that Augustus wrote in the tenth Book of his Life that he observed this But Verres made Men purchase the Liberty of burying the Bodies of such Cicer in Verrem l. 5. and Quintilian declamat 6. and Theophylact says It is probable that Ioseph purchased the Body of Jesus of Pilate but Pilate was guilty enough otherways we need not load him with this S. Chrysost. in S. Ioh. thought that he was known to Pilate and so went in to him more boldly and had his suit granted It was says Metaphrastes by the perswaâ—ion of the Mother of our Lord that he begged the Body They wrapped the Body of a condemned Person in an old worn linen cloth Megilla fol. 26. 2.4 but Ioseph did not wrap the Body of Jesus so Some relate that he was imprisoned that Night in which he buried his Body and that to comfort him our Lord appeared first to him others say that he was put into a Cell and watched there by the Priests themselves yet miraculously delivered but Baronius An. 34. Num. 192. gives little credit to the latter relation and the former seems not to deserve much Cleopas S. Luc. 24. 13. According to Dorotheus he was also called Simon and was the Lords Cousin-germain and the second Bishop of Ierusalem and as to Simon or Simeon the second Bishop of Ierusalam it is possible that he also had the name of Cleopas for Euseb. l. 3. c. 11. says that Simeon the second Bishop of Ierusalem was the Son of Clopas or Cleopas and so he might be called Cleopas after his Father Some have thought that this Cleopas was that very Cleopas who as Hegesippus saith was the Father of Simeon and Brother of Ioseph the Blessed Virgins Husband but this cannot be if that be true which Nicephorus saith that Ioseph marryed the Widow of his Brother Cleopas see him l. 1. c. 33. for then it is clear that that Cleopas was dead long before our Saviours appearing to our Cleopas Of whom S. Hieron de vir illustr saith that he was of Emmaus and in epitaph Paulae that Jesus being known at Emmaus in the breaking of Bread ejus domum in Eccesiam consecravit The Martyrol Sept. 25. adds that he was slain in the same House for the Confession of Christ see the Menolog Octobâ— 13. The Ancients says Grotius probably thought that both he and the other Disciple who went with him to Emmaus were of the number of the LXX but who that other Disciple was there is no Constat He was Nathanael says Epiphan Haer. 23. S. Luke say some ap Theophylact. and Nicephorus l. 1. c. 34. see Anastas Sinaiâ— in Hex l. 10. one Simon as Origen l. 2. contr Celsum S. Basil also in Isa. calls him Simon though some Copies have Menahem instead of Simon S. Ambros. in S. Luc. 12. calls him Amaus in S. Luc. 2â— Ammaon which Grotius will needs have to be put for Simeon The two Disciples mentioned S. Mar. 16. 12. were the same with these two in S. Luc. 24. in the Opinion of Theophylact and all others that I have consulted except Euthymius Five Hundred Brethren 1 Cor. 15. 6. with Others added to them afterward Act. 2. 41. 4. 4. 5. 14. 6. 1,7 21 20. When it is said 1 Cor. 156. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysost. Oecumenius and Theophylact observe the Ambiguity of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may either signifie Above referring to the number of the Brethren or From above denoting that Jesus appeared to them from Heaven viz. after his Ascension But Theophylact adds that the most are for the former Interpretation making it to refer to the Number of the Brethren and so do the Syr. Arab. and Vulg. as well as our Translators The Tradition is that this famous appearing to so many was in Galilee upon Mount Tabor see S. Matth. 28. 16. The hundred and twenty mentioned Act. 1. 15. were not the whole number of the Disciples which our Lord had at his Ascension but the Disciples then present amounted to so many The Conversion of the three thousand Act. 2. was the Fruit of Christ's Prayer for his Crucifiers Father forgive them so S. Chrysost. Leo de passione Dom. ser. 11. and S. August in Psal. 93. and ser. 4. de Sanctis As to the five thousand Act. 4. the question is whether they were distinct from the three thousand so that eight thousand in all were now gained by the Apostles Sermons or whether they were now made five thousand in all S. Hieron in Isa. 11. S. Chrysost in S. Matth. Hom. 1. and 32. and in Act. Theodoret. in Zach. 13. S. August Tract 39. in S. Ioh. also contr Crescon l. 4. c. 54. and Oecumen seem all to be for the former Opinion that the five thousand are to be taken as distinct from the other and that they were now in all eight thousand Whether the Men alone came into the computation or the Women also I shall not determine They that were added Act. 5. 14. were of the common sort called the People v. 13. for we are told there that the rest i. e. the Wealthier sort or those that were in Office or place of Rule durst not joyn themselves to the Church for fear of losing their Estates and Places though they were moved to it by the notable Miracles which they saw wrought Ioseph surnamed Barsabas and Iustus Act. 1. 21 c. Some have thought him the same with S. Barnabas lead thereto by the Affinity of the Names but Euseb. l. 1. c. 12. Epiphan Haer. 20. and S. Chrysost. in Act. 4. make them distinct Persons Others say that he was the same with Ioses the Lord's Brother S. Mar. 6. 3. If the Epitome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say true he was that Iustus who was the third Bishop of Ierusalemâ— Dionysius de Divin nomin c. 11. alledgeth one Iustus calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek Scholiasts on Dionysius viz. Maximus and Pachymeres say that it is this Iustus and call him Ioses even as one of Beza's Copies Act. 1. 23. hath not Ioseph but Ioses Papias ap Euseb. l. 3. c. ult reports that he drunk deadly poison and received no harm by it He was Bishop of Eleutheropolis according to Dorotheus He suffered great Persecution from the Iews and being a glorious Conqueror over all finished his course in Iudea so the Martyrolog Iul. 20. Devout Iews out of other Nations Act. 2. If they had their fixed habitation at Ierusalem of which Opinion S. Chrysost. Oecumen and Theophylact seem to have been it is probable that the general expectation of the Messiah's appearing about that time had brought them thither But others are of Opinion as to many of them that they were come thither only upon occasion of the Feast From the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. nothing can be concluded for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often
Brother and so the Sister of our Lords Mother The truth is the Syr. Pers. and AEthiop read His Mother's Sister and Mary of Cleophas as if Mary of Cleopas and his Mothers Sisterâ— were distinct Persons but the Vulg. Arab. and the Greek it self read as our Translation doth S. Hieron contr Helvid inclined to think that she was the same with the Mother of Iames and Ioses but if any be of another Opinion he was not for contending with them Neither would he determine on what account she was surnamed of Cleopas sive à patre sive à gentilitate familiae sive quacunque alia causa but he says that she was the Wife of Alpheus and then supposing as many do Alpheus and Cleopas to be one and the same name it is easie to determine why she was so named Salome and Zebedee her Husband S. Matth. 4. 21. 10.2 20.20 27. 56. S. Mar. 1. 19,20 3. 17. 10. 35. 15.40 16. 1. S. Luc. 5. 10. S. Ioh. 21. 2. From the number of the Servants which Zebedee imployed some conclude that he was a Person considerable in the Trade or way of Living which he followed viz. that of Fishing and Nicephorus l. 2. c. 3. tells us that he left an Estate to his Children and was a Man of note among the Galileans but S. Chrysost. Theophylact and Autor oper imperf did not apprehend him to be so rich Theophylact saith that he did not believe and Origen in caten gr tom 1. in S. Matth. that his Sons left him in the state of Unbelief but though it is probable that he did not believe at that time when they left him yet he might afterward The name Zabdi or Zebedee occurs frequently in the Iewish Writings He that compares S. Matth. 27. 5â—â— with S. Mar. 15. 40. will conclude with Origen Hom. 35. in S. Matth. the Aut. oper imperf in S. Matth. 20. Theophylact Euthym. and Kirstenius's Arab. MS. in vit S. Ioh. that the Mother of Zebedee's Children and Salome was the same The MS. adds that she had also the name of Mary or Marjum and Kirstenius tells us as from the MS. that she had a third name viz. Taviphilia but upon consulting the MS. it self I incline to think that the Word which he reads Taviphilia was not intended for a proper Name but to express the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She was the Daughter as some say of Cleopas or Alpheus Brother to Ioseph the Blessed Virgin 's Husband but others ap Theophylact in praefat in S. Ioh. and in S. Matth. 27. say that she was the Daughter of Ioseph himself and Epiphanius Haer. 78. and in Anchorat saying that one of Ioseph's Daughters was called Salome doth countenance this A discourse between our Saviour and her is recited out of Clemens Alex. by Grotius in S. Matth. 20. 20. but that judicious Writer adds de quo meritò antiqui etiam dubitarunt Ioanna the Wife of Chuza Herod's Steward S. Luc. 8. 3. 24. 10. If Chuza was living when Ioanna followed Christ and ministred to him it is probable that he was also a Disciple though perhaps secretly for fear of Herod and the Iews Some have guessed that he was the Nobleman mentioned S. Ioh. 4 46. We may wonder that Nicephorus l. 1. c. 33. should make her the Mother of Zebedee's Children See the Martyrolog in Maii 24. Susanna and other Women S. Luc. 8. 3. It is probable that Ioanna and these were healed of some Infirmity by Christ for S. Luke having said v. 2. that certain Women who were healed of Evil Spirits and Infirmities were with Christ instanceth in Mary-Magdalen Ioanna and These These or some of These were of the number of the Women mentioned S. Matth. 27. 55. S. Mar. 15. 40,41 S. Luc. 24. 10. Act. 1. 14. A Woman that blessed the Womb that bare Christ. S. Luc. 11. 27. Some say that she was Marcella a Servant of Martha Lazarus's Sister Our Saviour was Preaching not far from Tyre as some tell us when she said this but what ground they have for this I know not S. August tract 10. in Ioan. saith Admiratae quaedam animae dixerunt Felix venter c. as if some Women in the Company consented at least to what she spake As the Iews speaking of a Praise-Worthy Person used to bless her that bare him so on the other hand they cursed the Breasts that gave suck to one that was Vile and Debauched See Buxtorf in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Poor Widow S. Mar. 12. 42. S. Luc. 21. 2. The Iews are said to have given something by way of Alms and Offerings before their Prayers Euthymius makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been the same as instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Matth. 5 26. we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Luc. 12. 59. and Plutarch in the Life of Cicero saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syr. also seems to favour this but S. Hieron in S. Matth. 5. 26. Hesychius and Suidas make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contain two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so we Translate it Two Mites which make a Farthing Children brought to Christ. S. Matth. 19. 43. S. Mar. 10. 13. S. Luc. 18. 15â— crying Hosanna to Him S. Matth. 21. 15. The Disciples forbad the Children to be brought lest their Master should be too much crowded or pressed S. Ambros. or lest he should be wearyed with their continued Importunity or perhaps thinking that it did not suit with his Dignity to take notice of such young Children see S. Hieron S. Chrysost. and Opus imperf A Child set by Christ in the midst of the Disciples S. Matth. 18. 2. S. Mar. 9. 36. S. Luc. 9. 47. Some say that the Child was Martialis afterward Bishop of Limoges others say that he was Ignatius as two Syr. Writers ap Vsher in Actis Ignatii Nicephorus l. 2. c. 35. Menolog Decemb 20. c. But S. Chrysost. Hom. de S. Ignatio says that Ignatius never saw Christ. It is true Ignatius in ep ad Smyrn if S. Hieron de vir illustr have translated his words aright doth tell us that he saw him but that was after his Resurrection and so belongs not to this matter Besides whereas S. Hieron seems to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vidi our Editions of Ignatius and likewise Euseb. l. 3. c. 36. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 novi so that Ignatius only saith I know and believe that Christ was in the Flesh after his Resurrection One that was called by Christ Another that offered himself voluntarily to follow him S. Luc. 9. 59,61 The former is mentioned S. Mat. 8. 21. and said to be a Disciple of Christ Clemens Alex. saith that he was Philip and S. Basil Constitut. Monast. c. 20. is of Opinion that the other was a Disciple also Many Disciples that went back from Christ. S. Ioh. 6. 66. S. August in Psal. 98. seems to have thought that