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
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
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