So far from Mary being clearly of the tribe of Judah (to which the genealogy relates) her cousinship to Elisabeth would make her rather appear to belong to the tribe of Levi. To discuss the credibility of the miraculous conception and birth would be to insult the human understanding. The mythologies of Greece, Italy, and India, give many precedents of sons of Gods miraculously born. Italy, Greece, and India, must, however, yield the palm to Judea. The incarnate Chrishna must give way to the incarnate Christ. A miraculous birth would be scouted to-day as monstrous; antedate it 2,000 years and we worship it as miracle. Matt, i., 22, 23, says: "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us." This is supposed to be a quotation from Isaiah vii., 14--16: "Therefore the Lord himself shall give you a sign; Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings." But in this, as indeed in most other cases of inaccurate quotation, the very words are omitted which would show its utter inapplicability to Jesus. Even in those which are given, the agreement is not complete. Jesus was not called Emmanuel. And even if his mother Mary were a virgin, this does not help the identity, as the word [----] OLME in Isaiah, rendered "virgin" in our version, does not convey the notion of virginity, for which the proper word is [------] BeThULE; OLME is used of a youthful spouse recently married. The allusion to the land being forsaken of both her kings, omitted in Matthew, shows how little the passage is prophetic of Jesus.