at the house of Zachary, a priest equally rich and noble, and in a kingdom where liberality and munificence were proverbial" (Vallejo, p. 104).

SECTION VI.

St. Joseph perceives the great Mystery of the Incarnation, through reverence resolves to leave privately the Blessed Virgin, but never for an instant doubts her fidelity.

We shall give the Gospel narrative "Now the generation of Christ was in this wise. When as his mother Mary was espoused to Joseph, before they came together she was found with child, of the Holy Ghost. Whereupon Joseph, her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. But while he thought on these things, behold the Angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son and thou shalt call his name Jesus. For he shall save his people from their sins. Now all this was done that it might be fulfilled, which the Lord spoke by the prophet, saying: Behold a virgin shall

be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted, is God with us. And Joseph, rising from sleep, did as the angel commanded, and took unto him his wife " (Matt. i. 18-24).

We confess that the above narrative, at first sight, conveys to the mind the impression that St. Joseph doubted the fidelity of his holy spouse and that seeing her pregnant he was thinking of putting her away privately, that she might not be stoned to death, which was the usual punishment for an adulteress among the Jews. Let us also here candidly state that the great St. Augustine, St. John Chrysostom, and many other Fathers, as well as learned Commentators, are cited in favour of the above opinion. Hence, it is clear that every body is free to adopt and believe, if he so chooses, this interpretation.

After careful study, we ourselves hold, and fully believe the opinion, which we hope to prove to be at least reasonable, and not inadmissible, that St. Joseph never for a moment doubted the fidelity of Mary the Immaculate Mother of God. This opinion, we are convinced, is borne out by the sacred texts, by the unique events connected with

the lives of Mary and Joseph, and by the authority of many Fathers and learned critics.

As we have already said, the opinion is a free one, and to some it may appear new and strange; yet when we find it based upon solid arguments intrinsic and extrinsic, we cheerfully adopt it, because we think it redounds to the greater honour and glory of Jesus, Mary, and Joseph.

In the first place we can easily believe that St. Joseph, who was of the royal house and family of David, from which the Messias was to spring, knew well from the Prophets and from the history and traditions of his nation, that the Redeemer of the human race was to be born of a virgin; and that the time announced by the Prophets was at hand. The whole Jewish nation was at this time anxiously looking out for the birth of the long-expected Saviour. Secondly, the extraordinary circumstances regarding his marriage with the Blessed Virgin, the secret inspirations and revelations doubtless communicated to himself, to Mary, and to the priests, regarding this mysterious union, must have, at least, dimly foreshadowed to him the dignity of his bride, that she was the Virgin whom the Prophets foretold, would conceive and bring forth a Son. And

lastly, it is reasonable to think and believe that Mary herself after the Incarnation, and especially during the journey to Hebron and back, gave St. Joseph at least some intimation that the "Word was made flesh and dwelt among men.”

But it may be asked, if St. Joseph did not doubt the fidelity of our Blessed Lady, how explain the text which tells us that he was thinking of putting her away privately, and that God even sent down an Angel from heaven to dissuade him from his purpose? The text is well explained as follows, and the reply appears satisfactory, if not convincing.

Take first the case of the Apostles. They had been in the sacred company of Jesus, so to speak, for years; they had seen with their eyes the stupendous miracles wrought by the Saviour of the world; they had heard Divine Wisdom issuing from the sacred lips, as well as divine intelligence beaming in sacred eyes. At the Crucifixion they saw the sun darkened, they heard the earth quake, and saw the dead rise from their graves. Yet during the Life of our Blessed Saviour, at His Death, and after His Resurrection, they were ever hesitating, wavering in faith, and needed the coming of the Holy Ghost

to believe fully and to realise the magnitude of the Mysteries of the Incarnation and Death of the Redeemer of the world. In like manner, though St. Joseph had learned and knew much about the coming of the longexpected Messias from the Prophets and traditions of his nation, from the unique circumstances attending his Espousal with the Virgin-daughter of Sion, as well as from Mary herself; yet it was only when he saw with his eyes the great fact of the Incarnation, that his mind fully realised the stupendous Mystery, and awe-stricken, so to speak, by the presence of the majesty of God, he deemed himself unfit to live in such close intimacy with Jesus and Mary; and hence he was meditating on the private separation mentioned in the Gospel narrative. The Centurion said: "Lord, I am not worthy that thou shouldst enter under my roof;" and St. Peter cried out: "Depart from me, O Lord, for I am a sinful man." In the same spirit St. Joseph recognised the infinite sanctity of God Incarnate and the unspeakable sacredness of the Virgin-Mother, and hence his humility required, and received from God the command of an Angel to live and breathe in the presence of Jesus his God and Mary the Mother of God.

We shall briefly quote the testimonies of