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δέξαι μητέρα μετα τέκνα the mother with the child, (for γαρ έδύναβο η Ελισάβετ προσ- Elizabeth could not climb αναβηναι και παραχρήμα up), and inftantly the mounδιεσχίσθη το όρος εκείνο, και
tain was divided (and receivήν διαφαίνων αυτούς άγγελG
ed them), and there appeared
to them an angel of the Lord Κυρία, και διαφυλάττων αυ- to preferve them. τές.
ΧΧΙΙΙ. ο δε Ηρώδης XXIII. But Herod made ζητήσας τον Ιωάννην, απέ- fearch after John, and fent τειλεν υπηρέτας προς Ζαγα- fervants to Zacharias, when
he was (miniftering) at the ρίαν όντα εν τω θυσιαςηρίω, και είπεν αυτω
altar, and faid unto him,
Π8 απέ- Ψhere haft thou hid thy (ση ? κρυψας τον υιόν σε; Ο δε He replied to them, I am a είπεν αυτοίς: Εγω λατεργός minifter of God, and a fervant υπάρχω τε Θεέ, και προσε- at the altar: bow /hould I δρεύω το θυσιαςηρίω, και σό- know where my fan 15 ? So the θεν γινώσκω σε έςιν ο υιός fervants went back, and told με ; πορευθέντες δε υπηρέται
Herod the whole ; at which ανήγγειλαν τω Ηρώδη τσάν
he was incensed, and said, Is
not this fon of his like to be τα. Οργισθείς δε ο Ηρώδης
king in Israel? He sent there
15 είπε: Mη ο υιός αυτε μέλ- fore again his fervants to Zaλα βασιλεύειν εν τω Ισραήλ και charias, faying, Tell as the και σέμψας τες υπηρέτας truth, where is thy fon, for αυτα προς Ζαχαρίας είπε: you know that your life is in Είπε ημιν το αληθές, σε έςιν my hand. So the fervants και μας . δας μας ότι το went and told him all this ;
but Zacharias replied to them, αίμα σε υπό την χείρα μ3 I am a witners (or martyr) εφίν. Οι δε υπηρέται απελ- for God, and if ye hed my θόντες απήγτειλαν αυτω ταυ- blood, the Lord will receive . τα πάντα και είπεν αυτοίς my foul. Beides (know) that. ο Ζαχαρίας: Μάρτυς ειμί το Θεύ, και εαν χέήε με το αίμα, το πνεύμα με ο Θεός λήψ
εται πλήν ότι αίμα εκ- ye bed innocent blood. Howγείτε αθωον. Παρά τα πρό- ever Zacharias was murdered θυρα τα γας και τα θυσι- in the entrance of the temple αςηρία, και σερί το διά
and altar, and about the par
tition; but the children of Ilφραγμα εφονεύθη Ζαχαρίας:
rael knew not when he was οι δε υιοι Ισραήλ εκ έγνωσαν killed. πότε έφονεύθη.
ΧΧΙV. 'Αλλα τη ώρα τα ΧΧΙV. Then at the hour ασπασμα ήλθον οι ιερείς, και of falutation the prietts went εκ απήντησεν αυτοίς Ζαχα
(into the temple), but Zachaρίας κατά το έθος, ως ευλόγει
rias did not according to cusαυτές.
tom meet them and bless Και ίσαντο οι ιερείς them; yet they till continued. προσδοκαντες τον Ζαχαρίαν, waiting for him to falute τα ασπάσασθαι αυτές χρο- them; and when they found νίζοντος δε αυτά, τολμήσας εις he did not in a long time εξ αυτών εισήλθεν εις το αγί- come, one of them ventured ασμα το θυσιαςηρία, και είδε into the holy place where the το αίμα κείμενον και σε- altar was, and he far blood τό. Κ. 2 ου :: lying upon the ground con
gealed; when, behold, a voice γεσα, Ζαχαρίας σεφόνευται,
PEUT Cb from heaven said, Zacharias και εκ εξηλεφθήσεται το αί- ts murdered, and his blood μα αυτά, έως έλθη ο εκδι-. lhall not be wiped away, until κων. Ο δε ακέσας τα λόγs the revenger (of his blood) εφοβήθη, και εξελθων ανήγ- come. But when he heard γειλε τους ιερεύσιν, και είδε και
this, he was afraid, and went: ήκεσε" και εισήλθον και είδος
forth and told the priests what το γεγονός. Τα τε φατνώ
he had seen and heard; and
they all went in, and saw the ματα τα να8 ωλόλυξαν, αυτα fast. Then the roofs of the δε σεριεσχίσαντο από άνωθεν temple howled, and were έως και κάτω.. Και το σώμα rent from the top to the botαυτά έχ εύρον, αλλά το αίμα tom: and they could not find αυτg μόνον, και γενόμενον ως- the body, but only blood made ει λίθος. Και, απελθόντες (hard) like ftone. And they
απήγγειλαν τω λαώ, ότι Ζα- went away, and told the peoχαρίας σεφόνευται· και ή- ple, that Zacharias was mur. xezer en særet ai ovaj rô dered, and all the tribes of 'Ισραήλ, και επένθησαν αυ
Israel heard thereof, and
mourned for him, and laτόν, και εκόψαντο αυτον τρεις mented three days. Then ημέρας. Και έβαλεύσαντο οι the prietts took counfel togeιερείς, τίνα ανασήσεσιν εις τον ther concerning a perfon to τόπον αυτ8' και έβαλε Συ- fucceed him. And Simeon μεων και οι ιερείς κλήρες αυ- and the other priefts caft lots, των, ανέβη δε και κλήρος έπί and the lot fell upon Simeon, Συμεών: έτος γαρ ήν χρημα”
for he had been assured by
he holy Spirit, that he hould τισθείς υπό τα αγία πνεύμα
not die, till he had seen Christ τος μη ιδείν θάνατον, έως αν come in the te/h. ίδη τον Χρισον Κυρία εν σαρκί εληλυθότα.
ΧΧν. Εγω δε Ιάκωβος ΧΧV. I JAMES WROTE έγραψα την ιστορίαν ταύτην
THIS HISTORY IN JERUSA,
LEM; AND WHEN THE DISεν Ιεροσολύμοις γενομένα δε
TURBANCE WAS, I RETIRED θορύβε συνέσειλα εγω εμαυ
INTO A DESERT PLACE, UNτον έν τόπω ερήμω, έως 8 ετε
TIL THE DEATH OF Herod. λεύτησεν Ηρώδης και κατε- AND THE DISTUR BANCE παύθη ο θόρυβος εν Ιεροσο CEASED AT JERUSALEM. λύμοις. Το τε λοιπόν ήμην THAT WHICH REMAINς 15, δοξάζων τον Θεόν, τον δόντα
THAT I GLORIFY GODTHAT
HE HATH GIVEN ME SUCH μοι τοιαύτην σοφίαν τα γρά
WISDOM TO WRITE UNTO ψαι υμίν τους πνευματικούς,
YOU WHO ARE SPIRITUAL, και αγαπώσι τον Θεόν, και η AND WHO LOVE GoD; To δόξα και το κράτος εις τες WHOM (BE ASCRIBED) GLOαιώνας των αιώνων, Αμήν. RY AND DOMINION FOR E
VER AND EVER, AMEN.
C H A P. XVI.
The Gospel of the Nativity of Mary extant in the primitive
Ages of Christianity, and received by several of the antient · Hereticks. The present Gospel different from the old one. It
went heretofore under the Name of St. Matthew. Is for the most Part the fame as the Protevangelion of James.
L AVING thus produced these two fanious Apocryphal 11 pieces, I shall now offer to the reader whatsoever I have observed considerable, relating to them, under the following distinct heads.
Obs. I. In the early ages of Christianity (viz. the third, and even the second century) there was a book publised, intitled, Of the Nativity of Mary. This is evident from the places of Epiphanius and Austin referred to at the bottom of the pagea.
Obs. II. This book was received by several of the antient Hereticks of that time, as a genuine and authentick monument of the Christian religion. Out of this the Gnosticks borrowed, and by this they supported their monstrous and absurd ideas of Christianity •; of which more hereafter. Out of this the Manichees, and particularly Faustus, after having endeavoured to prove, that Christ was not the Son of God till after his baptism, endeavours, contrary to all the Scriptures both of the Old and New Testament, to prove, that Christ was not of the progeny of David, and tribe of Judah, because the Virgin herself (according to this book) was not of this tribe, but of the tribe of Levi, because her father was a priest whose name was Joachimc. Out of this the Collyridians seem to have gathered and established their ridiculous doctrine concerning the necessity of worshipping and offering sacrifices to the Virgin Mary, whom they seem to have imagined born of a virgin (as our Saviour was born of her), by means of this book a.
a Hæref. 26. $. 12. et lib. 23. contr. Fauft. Manich. c. 4 and 9. tom. opp. 6.
6 Epiph. ibid.
Auft. Lib. cit. c. 4.
Obs. III. The book of the Nativity of Mary suffered many alterations ; and the antient copies of it were very different from the prefent copy, which I have above published out of Jerome's works. This is evident from the small fragments of it, which are in Epiphanius and Austin; for whereas in that place above cited Epiphanius has produced a passage out of it, concerning the occasion of the death of Zacharias, there is not in the present Gospel of the Nativity of Mary any mention or footsteps of it. The history I refer to is as follows, viz. « That it was the occasion of the death of Zacharias in the « Temple, that when he had seen a vision, he through surprise « was willing to disclose it, and his mouth was stopped. That « which he saw was at the time of his offering incense, and it « was a man standing in the form of an ass. When he was « gone out, and had a mind to speak thus to the people, Woe « unto you, whom do ye worship ? He who had appeared to « him in the Temple took away the use of his fpeech. Afe “ terwards when he recovered it, and was able to speak, he « declared this to the Jews, and they flew him. They add “ (viz. the Gnosticks in this book), that on this very account “ the High-priest was appointed by their lawgiver (by God “ to Moses) to carry little bells, that whensoever he went into « the Temple to sacrifice, he, whom they worshipped, hear« ing the noise of the bells, might have time enough to hide “ himself, and not be caught in that ugly shape and figure." Nothing of this is in the present Gospel of the Nativity of Mary: wherefore the antient and the present one are not the fame. This is further evident from this manifest contradiction, which I have observed to be between them, viz. That whereas the old Gospel of the Generation of Mary, which the Manichees made use of, asserted, that the father of Mary, vizo
Joachim, was of the tribe of Levi, and a prieft, from whence Faustus argues (as above), that Christ was not of the tribe of Judah; the prefent Gospel of the Birth of Mary expressly asserts