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
Epist. 108. leaves it doubtful whether they received his or Christ's though he thinks it more probable that they received Christ's yet methinks we should not doubt but that the two Disciples of the Baptist mentioned S. Ioh. 1. 35. were baptized with his Baptism We read in a certain Book this saying ascribed to the Apostles Blessed is he that fasts that he may feast the Poor See the rest in Dr. Cave's Introduction S. Peter Theophylact is positive that he was the Baptist's Disciple as well as his Brother S. Andrew whereas he is called Simon Barjona some Copies instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulg. in S. Ioh. 21. Ioannis Nonnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so some says S. Hieron in S. Matth. 16. thought Iona to be writ corruptly for Iohanna but the Oriental Versions accord with the usual reading There is some question when the name of Cephas or Peter was given him whether when Jesus said Thou shalt be called Cephas S. Ioh. 1. as S. August de consens Evang. l. 2. c. 17. and 53. l. 4. c. 3. or when he ordained him an Apostle S. Mar. 3. as S. Cyril Alex. or finally when he said Thou art Peter S. Matth. 16. Lyra in S. Matth. 27. reports out of Itinerarium Clementis that his Custom was to continue in Prayer from the first Cock-crowing weeping for his Lord and Master S. Andrew Who that other Disciple of the Baptist was that left him together with S. Andrew 〈◊〉 follow Jesus we can only conjecture some think that he was some obscure Disciple others that he was the Evangelist himself viz. S. Iohn who after this manner conceals his Name others that he was S. Philip Epiphan Haer. 51. that he was either S. Bhilip or S. Iohn or his Brother S. Iames. S. Chrysost. Theophylact Theodor. Mopsuest in caten gr in Ioan. and Euthym. make mention of the two first Opinions See S. Cyril Alex. S. Iames the Great Whether he was surnamed the Great for his stature or for his age being elder than the other S. Iames or for that he was a Disciple before the other or because he was the first Martyr of the Apostles or for the peculiar honour vouchsafed him in being admitted to more intimate familiarity with Christ I do not take upon me to determine In the Iewish writings there is frequent mention of R. Iacob the Son of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I cannot easily be perswaded that he was the same with our Apostle Some say that Saffa and Saffra a City three Miles distant from Nazareth was the Birth-place of S. Iames and S. Iohn but Theophylact in S. Matth. 11. 21. says that they were of Bethsaida So Kirstenius's Arab. MS. says of S. Iohn that he was of the City Beâ—hsaida and the Tribe of Zabulon And therefore it seems to be a mistake in the Compendium of S. Matthew's Life in Caten gr tom 2. when it says that they were of the Tribe of Benjamin they had both of them an Inheritance left by their Father so Nicephor l. 2. c. 3. he is said to have converted Philetus and Hermogenes who had been fam'd Magicians and afterwards erred again from the Truth but Baronius An. 44. Num. 2. reckons this inter eaquae incerto autore scripta feruntur S. August in Gal. 2. Euseb. Emissenus and the interlin Gloss. are alledged as saying that this S. Iames was the first Bishop of Ierusalem and S. Ambros. in S. â—uc 9. says of him Primus solium sacerdotale conscendit Our Saviour surnamed him and his Brother Boanerges Sons of Thunder as it is interpreted S. Hieron in Isa. 62. and and Dan. 1. and Philemon v. 1. also de nomin Hebr. will have Boanerges to be corrupted for Benereem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath exactly that signification but Benereem not being found either in the Oriental Versions or in any Copy Greek or Latin that I have seen it is best to adhere to the usual reading Boanerges i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syr. and Pers. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all which may have the same signification viz. Sons of Commotion or Concussion The Targum in Psal. 81. 8. insâ—ead of Thunder reads The secret place of the House of my Majesty and so perhaps Sons of Thunder are no other than Embassadors of the Divine Majesty Theophylact in S. Mar. 9. 2. calls S. Iames Theologum vocalissimum as he doth S. Iohn in praefat ad S. Ioan. perhaps he herein alludes to the Name Boanerges Some tell us that as he was lead to Execution he cured Paralytick and call the place where he suffered Forum rerum venalium S. Iohn S. Hieron contr Iovin l. 1. calls him an Apostle and Evangelist a Prophet and a Virgin. Polycrates ap Euseb. l. 5. c. 24. adds that he was a Martyr and Doctor yea a Priest Pontifex ejus as S. Hieron de vir illustr translates it a Priest of Christ and wore the Petalum â— S. August in S. Ioh. 18. 15. would not have us to affirm rashly who the Disciple was that is said there to have followed Jesus with S. Peter into the High Priests Palace but inclines to think as divers of the Ancients do that it was S. Iohn Nicephorus l. 1. c. 28. and l. 2. c. 3. says that in his House Christ eat his last Passover and in it instituted the Sacrament of the Supper but l. 1. c. 28. he delivers it only with an Vt aiunt and S. Chrysost. and Theophylact are against it for they were of opinion that none of the Apostles had an House in Ierusalem otherwise they would have invited their Master to eat the Passover with them and that the Master of the House where it was eaten was an unknown Person see them in S. Matth 26.17 see also S. Luc. 22. 8 c. Aretas in Rev. 7. 4. affirms that S. Iohn â— went not from Ierusalem to Ephesus till after the Blessed Virgins Death Some say that he was of the age of thirty one years when he stood by the Cross of Jesus S. Philip. See above in S. Andrew Clemens Alex. Strom. l. 3. says that he was the Disciple mentioned S. Matth. 8. 21 22. S. Bartholomew Dionysius de mystica Theolog. c. 1. alledgeth this sentence of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Maximus and Pachymares S. Matthew There is some question whether Levi mentioned S. Mar. 2. 14. S. Luc. 5. 27 28. was the same with S. Matthew Origen l. 1. contr Celsum and Heracleon ap Clement Alex. say that he was not yet the same Origen Praefat. in Epist. ad Roman S. Hieron in S. Matth. 9. and de vir illustr S. August de consens Evang. l. 2. c. 26. S. Chrysost. ap Aquin. in S. Mar. Theophylact in S. Mar. Constitut. l. 8. c. 22. say that he was In Sanhedr fol. 43. â— five Disciples of
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