forgotten the words of the angel and protested her ignorance of the cause of her pregnancy. Joseph was perplexed and determined to remove her secretly from under his protection; but an angel appeared to him in a dream and reassured him by his explanation. The matter was then brought before the priest, and both Joseph and Mary being charged with incontinence were condemned to drink the “bitter water,” [199] ὕδωρ τῆς ἐλένξεως, but as they remained uninjured by it, they were declared innocent. Then follows the account of the taxing and of the birth of Jesus. [200] Since these apocryphal narratives were for a long period held as historical by the church, and were explained, equally with those of the canonical accounts, from the supranaturalistic point of view as miraculous, they were entitled in modern times to share with the New Testament histories the benefit of the natural explanation. If, on the one hand, the belief in the marvellous was so superabundantly strong in the ancient church, that it reached beyond the limits of the New Testament even to the embracing of the apocryphal narratives, blinding the eye to the perception of their manifestly unhistorical character; so, on the other hand, the positive rationalism of some of the heralds of the modern modes of explanation was so overstrong that they believed it adequate to explain even the apocryphal miracles. Of this we have an example in the author of the natural history of the great prophet of Nazareth; [201] who does not hesitate to include the stories of the lineage and early years of Mary within the circle of his representations, and to give them a natural explanation. If we in our day, with a perception of the fabulous character of such narratives, look down alike upon the Fathers of the church and upon these naturalistic interpreters, we are certainly so far in the right, as it is only by gross ignorance that this character of the apocryphal accounts is here to be mistaken; more closely considered, however, the difference between the apocryphal and the canonical narratives concerning the early history of the Baptist and of Jesus, is seen to be merely a difference of form: they have sprung, as we shall hereafter find, from the same root, though the one is a fresh and healthy sprout, and the other an artificially nurtured and weak aftergrowth. Still, the Fathers of the church and these naturalistic interpreters had this superiority over most of the theologians of our own time; that they did not allow themselves to be deceived respecting the inherent similarity by the difference of form, but interpreted the kindred narratives by the same method; treating both as miraculous or both as natural; and not, as is now usual, the one as fiction and the other as history. § 24. DISAGREEMENTS OF THE CANONICAL GOSPELS IN RELATION TO THE FORM OF THE ANNUNCIATION.