8 But while he was meditating these things,[1] behold the angel of the Lord appeared to him in his sleep, and said, Joseph, son of David, fear not;
9 Be not willing to entertain any suspicion of the Virgin's being guilty of fornication, or to think any thing amiss of her, neither be afraid to take her to wife:
10 For that which is begotten in her and now distresses your mind, is not the work of man, but the Holy Ghost.
11 For she of all women is that only Virgin who shall bring forth the Son of God, and you shall call his name Jesus, that is, Saviour: for he will save his people from their sins.
12 Joseph thereupon, according to the command of the angel, married the Virgin, and did not know her, but kept her in chastity.
13 And now the ninth month from her conception drew near, when Joseph took his wife and what other things were necessary to Bethlehem, the city from whence he came.
14 And it came to pass, while they were there, the days were fulfilled for her bringing forth.
15 And she brought forth her first-born son, as the holy Evangelists have taught, even our Lord Jesus Christ, who with the Father, Son, and Holy Ghost, lives and reigns to everlasting ages.
REFERENCES TO MARY'S GOSPEL
In the primitive ages there was a Gospel extant bearing this name, attributed to St. Matthew, and received as genuine and authentic by several of the ancient Christian sects. It is to be found in the works of Jerome, a Father of the Church, who flourished in the fourth century, from whence the present translation is made. His contemporaries, Epiphanius, Bishop of Salamis, and Austin also mention a gospel under this title. The ancient copies differed from Jerome's, for from one of them the learned Faustus, a native of Britain, who became Bishop of Riez, in Provence, endeavoured to prove that Christ was not the Son of God till after his baptism; and that he was not of the house of David and tribe of Judah, because, according to the Gospel he cited, the Virgin herself was not of this tribe, but of the tribe of Levi; her father being a priest of the name of Joachim. It was likewise from this Gospel that the sect of the Collyridians established the worship and offering of manchet bread and cracknels, or fine wafers, as sacrificed to Mary, whom they imagined to have been born of a Virgin, as Christ is related in the Canonical Gospels to have been born of her. Epiphanius likewise cites a passage concerning the death of Zacharias, which is not in Jerome's copy, 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 you worship? he who had appeared to him in the temple took away the use of his speech. Afterwards when he recovered it, and was able to speak, he declared this to the Jews; and they slew him. They add (viz. the Gnostics 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, hearing the noise of the bells, might have time enough to hide himself, and not be caught in that ugly shape and figure."—The principal part of this Gospel is contained in the Protevangelion of James which follows next in order.]
- ↑ Matt. i. 19.
