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wards went under his name (see Part I. Chap. VII. Numb. IV.); into which, being so noted a saying, it was inserted out of this place of St. Paul's Epistle.
It cannot be improper here to observe, that Mr. Whiston a urges this passage, because it is cited by Dionysius Alexandrinus as an emosonixQurn, i. e. an Apostolical saying (and, as he thinks, out of the Constitutions); as a strong aud almost undeniable attestation to the Constitutions of the Apostles, and imagines this such a citation as cannot fairly be set aside by any. But I suppose, even Mr. Whiston himself will allow, that the foregoing remarks do sufficiently overthrow his argument; and I must observe, that átrosoruxsi Qurmay as well be translated the words of the Apostle in the singular number, as the words of the Apostles in the plural.
XX. A Saying ascribed to Christ in Clemens Alexandrinus,
Strom. lib. 5. p. 578. Ou yãę çforwv, enci, wap- For the (Lord), fays he, hath Ágyaney ở Kúric ÉV Tu declared without envy in some Ευαγγελία Μυςήριον έμόν έμοί Gotpel, My Jecret is to me, και τους υιούς τα οίκα με.
and the children of my house.
I do not know any one who has observed this passage befides Mr. Fabritius, who places it among the fragments of the Gospel of the Nazarenes", and in his note conjectures, that it was perhaps in the Gospel of the Ez yptians ; but for want of a more close examination, this learned writer is apparently mistaken in both his conjectures, as will evidently appear by the following remark; viz. That
Clemens did not cite these words as the words of Christ, but as the words of the prophet Isaiah ; for
1. They are now to be found in several copies of the Septuagint Version of Isai. xxiv. 16. with but little variation. In the
• Effay on the Constit. p. 165.
Cod. Apoc. Nov. Test. p. 361.
Scholia of the Greek Version I find it afferted, " That in “ fome copies are the following words, tò pusación pov fuoi, sò uusń. “ psów po imco, nai tois flocs. They are also in Procopius, though " noted with an asterisk. Jerome fays, they were not origi« nally in the Septuagint, but interpolated out of Theodotion's « Greek translation. Chryfoftom and Theodoret also read it.” (See the Cambridge Scholia on the Septuagint). Agreeable to this the old Latin Vulgate renders it fecretum meum mihi, fecretum meum mihi ; and though our English translators render it my leanness; niy leanness; woe unto me, yet in the margin for leanness they have put my secret to me; nor indeed is there any better way of interpreting the Hebrew word 9m, which properly denotes a secret, and is thus understood by the Chaldee interpreter here, as it is commonly also used in that language ; fee Dan. ii. 18, 27, 28, &c. and hence the Angel Raziel is so called, quia Deo a fecretis eft.
2. It being plain that these words were in the Greek copies of Isaiah, I add, that Clemens cited them thence : this is undeniable, unless we suppose him by mistake to have taken these to be the words of Christ, which were the words of the prophet, and to have cited accordingly; but that he really was not miltaken, is evident; for he had in the words next before cited the prophet Isaiah, and then adds, ó yap ogovwv, Qnoi, for without envy he said, i. e. the prophet said ; for that verb cannot possibly relate to any one else, no other noun having been before; and though the noun Kiço immediately follow, yet it has its proper verb papíry feedev, the Lord hath declared; but saying and declaring being the same thing, both the verbs cannot refer to that noun; and consequently one or other of them must be superfluous, and not wrote by the author at first: but this is the latter, because we certainly know the prophet wrote those words, but do not know that Christ did speak them. It is therefore evident that Clemens did not write the words magány felnev o Kúpim Čo tivo Everysenów, the Lord hath declared in a certain Gospel, but they were inserted by some ignorant transcriber, who imagined them to be the words of Christ, and by adding the word tapóyleshev, when the word groin fo immedi
ately preceded, he plainly betrayed his ignorance and interpolation. This is yet farther confirmed by Clement's citing, as he does in the next paragraph, the fame prophet thus, πάλιν και προφήτης, and again the prophet faith, which he could not have faid, had he not cited him before. All this is so evident, that I think it may be fairly urged as an instance to support fome conjectures which I have made above, concerning the interpolations of the scribes in antient manuscripts.
XXI. A History of Christ, and his Parents, in Orig. contr.
Celf. 1. Ι. p. 22. Ονειδίζει δ' αυτό και επί τω He ridicules (viz. Celfus) our έκ κώμης αυτόν γεγονέναι Ιε- Saviour, that he was born in δαϊκής, και από γυναικός εν- a mean village of Judea, and χωρία και πενιχράς, και χερ
of a mean poor woman, who
got her bread by spinning, and μήτιδα. Φησί δε αυτην και
was turned away by her husυπό τα γήμαντο, τέκτονG band, who was a carpenter, την τέχνην όντG, εξεωσθαι, becaufe he was charged with έλεγχθείσαν ως μεμοιχευ- adultery. Again, he adds, μένην. Είτα λέγει, ως εκ- that when the was turned βληθείσα υπό τα ανδρός, και out by her hufband, and σλανωμένη ατίμως σκότιον
fcandalously wandered about εγέννησε τον Ιησαν και ότι
the countries, the privately
brought forth Jesus, and that έτGδια σενίαν εις Αίγυπloν
he being through poverty obμισθαρνήσας, κακεί δυνάμεών liged to work as a fervant in τινων πειρασθείς, εφ' οίς Αι- Egypt, and there having learnt γύπτιοι σεμνύνονται, επανήλ- Tome fort of powerful arts, θεν εν ταις δυνάμεσι μέγα
which are much reputed in φρονών, και δι' αυτας Θεόν
Egypt, he returned much αυτον αναγόρευσε.
lifted up with his arts, and thought because of them he deserved to be esteemed as a God.
Whether Whether Celsus met with this in any Apocryphal Gospel, or nó, I cannot tell ; something of this fort we meet with in fome Apocryphal books extant in St. Auftin's time, under the name of Christ. Concerning the magical power by which he wrought his miracles, see above, Chap. XIV. If he took it out of some such book, it can no way affect the credit of our Canon, that such an enemy should be fond of such ridiculous writings. . But I rather think it was a forgery among the Jews, than any part of an Apocryphal Gospel.
XXII. A History of our Saviour's Relations, according to the
Fleph, in Epiphanius, Hærel. 78. g. 7 et 8.
Πώς γαρ ηδύνατο και τοσέτG- How could a man fo old have γέρων σαρθένον έξειν γυναίκα, a young virgin for his wife, ών από πρώτης γυναικός χη- having been a widower 1ο
many years after his firft wife's ρGτοσαύτα έτη και ετος μεν
decease? For Joseph was the γαρ ο Ιωσήφ αδελφός γίνεται brother of Cleophas, the fon τα Κλωπα, ήν δε υιός τε Ια- of James, firnamed Panther. κως, επίκλης δε Πάνθηρ κα Both these were the fons of λεμένα” αμφότεροι έτοι από him who was firnamed Panτο ΠάνθηρG- επίκλης γεννών ther. This Jofeph married ται· έσχε δε ετος ο Ιωσήφ
his first wife out of the tribe την μεν πρώτην αυτα γυναικα
of Judah, by whom he had έκ της φυλής Ιέδα, και κυίσ
six children; four of which
were males, and two females, κει αυτό αύτη σαΐδας τον
as appears by the Gospel of αριθμόν έξ, τέσσαρας μέν Mark and John. His firftάρρενας, θηλείας δε δύο, καθ- born was James, who was firαπερ το Ευαγγέλιον το κατα named Oblias (which fignifes Μάρκον και κατα Ιωάννην a wall), and was called the
σαουσα, "Έστε με, 3, 714t, and he was a Nazarite, πρωτότοκον τον Ιάκωβον τον επικληθέντα Ωβλίαν, ερμηνευ» όμενον τείχος, και δίκαιον επικληθέντα, Ναζωραίον δε
õutx, Ömer Equenveústar áy.c. which denotes a holy perfon
- Tixth uży tôTOV Fév He had his son James, when 'IÓ xwbov yfús 2 weei tn he was much about forty years γεγονώς τεσσαράκοντα αλείω
of age. After him he had a
son called Jose, and then after ACCOW. MET AUTÒV de yé- him Simeon, afterwards Jude ; VETQI wais ’Iwo ñ xalépe , and two daughters, one called SITUL MET' QÚTÓv Eup.swv, étreh- Mary, another Salome: and Ta 'Iddaşı xai dúo Jugætipes, his wife died, and after many m Maoka, was a S eu.1 x2- years of widowhood he marλεμένη και τέθνηκεν αυτε η
ried Mary, when he was up
wards of fourscore years old. gurs', xai peta śrn worras
Then he took Mary, as the houbáver tnv Macían xñgoGospel relates. κατάγων ηλικίας περί τα όγδοήκοντα ετών και πρόσω ο ανήρ. Και μετά ταύτα λαμ-. βάνει την Μαρίαν, ως και εν τω Ευαγίελίω λέγα.
I know not whence Epiphanius collected this so particular account of our Saviour's family ; there was indeed an Apocryphal and spurious piece under the name of James, and another : intitled, The Gospel of Peter ; in one of which Origen says it was affirmed, That Joseph had children by a former wife, before he married Mary; and Jerome also says, this was in several of the Apocryphal Gospels. He adds, that the former wife's name was Escha". But it does not at all appear, that Epiphanius made any use of such books, who is ever moft forward to declare against them; and as, to this history it feems to be formed upon a very common tradition among the Fathers, that Joseph had children by a former wife, which they very zealously contend for, in order to support their prevailing opinion, which they were so fond of, viz. the perpetual virginity of Mary. And it is on this very score Epiphanius mentions it here, against the Antidicomarianitæ, who denied it.
. a See above, Part II. Chap. XX. Numb. xxiv.
Comment. in Matth. xii. 49.
c See Bishop Pearson on the Creed, p. 175