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Title: The Miraculous Conception
Or, The Divinity of Jesus Christ Considered as the
Foundation of the Christian Religion
Author: Anonymous
Release Date: October 8, 2012 [EBook #40982]
Language: English
*** START OF THIS PROJECT GUTENBERG EBOOK THE MIRACULOUS CONCEPTION ***
Produced by David Widger
THE MIRACULOUS CONCEPTION:
OR, THE DIVINITY OF JESUS CHRIST
CONSIDERED AS THE FOUNDATION OF THE CHRISTIAN RELIGION.
London:
PRINTED AND PUBLISHED BY R. CARLILE, 54 FLEET STREET.
MIRACULOUS CONCEPTION
There are two accounts of the miraculous conception, one in the gospel
according to St. Matthew, the other in the gospel according to St. Luke.
In both these accounts there are several collateral circumstances which
are here printed from the approved version, but the examination is
intended to be confined as closely as possible to those parts only which
relate to the miraculous conception, and, consequently, to the supposed
divinity of Jesus Christ. That the Christian reader may see nakedly, and
without disguise, the grounds of his faith.
The story in St. Matthew is as follows:--
CHAP. I.
"18. Now the birth of Jesus Christ was on this wise: _when as his mother
Mary was espoused to Joseph, before they came together, she was found
with child of the Holy Ghost._
"19. _Then Joseph her husband being a just man, and not willing to make
her a public example, was minded to put her away privily._
"20. _But while he thought on these things, behold the angel of the Lord
appeared unto him in a dream, saying, 'Joseph, thou son of David, fear
not to take unto thee Mary thy wife: for that which is conceived in her
is of the Holy Ghost._
"21. 'And she shall bring forth a son, and thou shalt call his name
Jesus: for he shall save his people from their sins.'
"99. Now all this was done that it might be fulfilled which was spoken
of the Lord by the prophet, saying,
"93. 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.
"94. _Then Joseph being raised from sleep, did as the angel of the Lord
had bidden him, and took unto him his wife._
"25. And knew her not till she had brought forth her first-born son. And
he called his name Jesus."
This is all St. Matthew says on the subject.
St. Luke's account is more circumstantial, it is as follows:--
CHAP. I.
"5. There was in the days of Herod, the king of Judea, a certain
priest named Zacharias, of the course of Abia: and his wife was of the
daughters of Aaron, and her name was Elizabeth.
"6. And they were both righteous before God, walking in all the
commandments and ordinances of the Lord blameless.
"7. And they had no child, because that Elizabeth was barren, and they
both were now well stricken in years.
"8. And it came to pass, that while he executed the priest's office
before God in the order of his course,
"9. According to the custom of the priest's office, his lot was to burn
incense when he went into the temple of the Lord.
"10. And the whole multitude of the people were praying without at the
time of incense.
"11. And there appeared unto him an angel of the Lord standing on the
right side of the altar of incense.
"19. And when Zacharias saw him he was troubled, and fear fell upon him.
"13. But the angel said unto him, 'Fear not, Zacharias; for thy prayer
is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt
call his name John.
"14. 'And thou shalt have joy and gladness; and many shall rejoice at
his birth.
"15. 'For he shall be great in the sight of the Lord, and shall drink
neither wine nor strong drink; and he shall be filled with the Holy
Ghost, even from his mother's womb.
"16. 'And many of the children of Israel shall he turn to the Lord their
God.
"17. 'And he shall go before him in the spirit and power of Elias, to
turn the hearts of the fathers to the children, and the disobedient to
the wisdom of the just; to make ready a people prepared for the Lord.'
"18. And Zacharias said unto the angel, 'Whereby shall I know this? for
I am an old man, and my wife well stricken in years.'
"19. And the angel answering said unto him, 'I am Gabriel, that stand
in the presence of God; and am sent to speak unto thee, and to shew thee
these glad tidings.
"90. 'And, behold, thou shalt be dumb, and not able to speak, until the
day that these things shall be performed, because thou believest not my
words, which shall be fulfilled in their season.'
"21. And the people waited for Zacharias, and marvelled that he tarried
so long in the temple.
"22. And when he came out, he could not speak unto them; and they
perceived that he had seen a vision in the temple: for he beckoned unto
them, and remained speechless.
"23. And it came to pass, that, as soon as the days of his ministration
were accomplished, he departed to his own house.
"24. And after those days his wife Elizabeth conceived, and hid herself
five months, saying,
"25. 'Thus hath the Lord dealt with me in the days wherein he looked on
me, to take away my reproach among men.'
"26. _And in the sixth month the angel Gabriel was sent from God unto
a city of Galilee, named Nazareth,_
"27. _To a virgin espoused to a man whose name was Joseph, of the house
of David; and the virgin's name was Mary._
"28. _And the angel came in unto her, and said, 'Hail, thou that art
highly favoured, the Lord is with thee: blessed art thou among women.'_
"29. And when she saw him, she was troubled at his saying, and cast in
her mind what manner of salutation this should be.
"30. And the angel said unto her, 'Fear not, Mary: for thou hast found
favour with God.
"31. 'And, behold, thou shalt conceive in thy womb, and bring forth a
son, and shalt call his name Jesus.
"39.'He shall be great, and shall be called the Son of the Highest: and
the Lord God shall give unto him the throne of his father David:
"33. 'And he shall reign over the house of Jacob for ever; and of his
kingdom there shall be no end.'
"34. Then said Mary unto the angel, 'How shall this be, seeing I know
not a man?'
"35. And the angel answered and said unto her, 'The Holy Ghost shall
come upon thee, and the power of the Highest shall overshadow thee:
therefore also that holy thing which shall be born of thee shall be
called the Son of God.
"36. 'And, behold, thy cousin Elizabeth, she hath also conceived a son
in her old age: and this is the sixth month with her, who was called
barren.
"37. 'For with God nothing shall be impossible.'
"38. And Mary said, 'Behold the handmaid of the Lord; be it unto me
according to thy word.' And the angel departed from her.
"39. And Mary arose in those days, and went into the hill-country with
haste, into a city of Juda.
"40. And entered into the house of Zacharias, and saluted Elizabeth.
"41. And it came to pass, that, when Elizabeth heard the salutation of
Mary, the babe leaped in her womb and Elizabeth was filled with the Holy
Ghost.
"42. And she spake out with a loud voice, and said, 'Blessed art thou
among women, and blessed is the fruit of thy womb.'
"43. 'And whence is this to me, that the mother of my Lord should come
to me?'
"44. 'For, lo, as soon as the voice of thy salutation sounded in mine
ears, the babe leaped in my womb for joy.'
"45. 'And blessed is she that believed: for there shall be a performance
of those things which were told her from the Lord.'
"46. _And Mary said, 'My soul doth magnify the Lord.'_
"47. '_And my spirit hath rejoiced in God my Saviour.'_
"48. '_For he hath regarded the low estate of his handmaiden: for,
behold, from henceforth all generations shall-call me blessed.'_
"49. '_For he that is mighty hath done to me great things; and holy, it
his name.'_
"50. '_And his mercy is on them that fear him from generation to
generation._
"51. "_He hath shewed strength with his arm; he hath scattered the proud
in the imagination of their hearts._
"52. '_He hath put down the mighty from their seats, and exalted them of
low degree.'_
"53. '_He hath filled the hungry with good things; and the rich he hath
sent empty away.'_
"54. '_He hath holpen his servant Israel, in remembrance of his
mercy.'_
"55. '_As he spake to our fathers, to Abraham, and to his seed for
ever.'_
"56. '_And Mary abode with her about three months, and returned to her
own house._"
The whole of the foregoing matter, as well that taken from Matthew as
that from Luke, is rejected by the Unitarians as spurious. This sect,
which is every day increasing, contains, and has long contained, many
very learned men; and these men have for the use of the sect made a new
translation of the Testament, which is published under the title of "The
New Testament, in an improved Version," &c.
In a long note, appended to the 16th verse of the 1st chapter of St.
Matthew, reasons are given for rejecting the story of the miraculous
conception. Among other things it observes, "The account of the
miraculous conception of Jesus was probably the fiction of some early
Gentile convert, who hoped, by elevating the founder, to abate the
popular prejudices against the sect. See upon this subject, Dr.
Priestley's History of Early Opinions, Vol. IV. Book iii. c. 99; Pope
on the Miraculous Conception; Dr. Williams's Free Enquiry; Dr. Bell's
Arguments for the Authenticity of the Narratives of Matthew and Luke,
and Dr. Williams's Remarks; Dr. Campbell's and Dr. Newcombe's Notes upon
the Text; Mr. Evanson's Dissonance, chap. i. sect. 3. chap. iii. sect.
S.; Jones's Developement of Events, Vol. I. p. 365," &c.
In a note to the 1st chapter of Luke, the Improved Version has six
articles, containing reasons for rejecting both that and the succeeding
chapter. The six articles are summed up by the following observation:
"And there are many other circumstances in the story which wear an
improbable and fabulous aspect."
"It has," they continue, "been objected, that so large and gross an
interpolation could not have escaped detection, and would never have
been so early and so generally received. In reply to this objection it
is observed, that the interpolation was not admitted into the Hebrew 1
copies of Matthew's Gospel, nor into Marcion's 2 copies of Luke.
1 The language in which Matthew is supposed to have written.
2 Marcion was the leader of a sect in the second century.
That it is notorious that forged writings, under the names of the
apostles, were in circulation almost from the apostolic age. See 2
Thessalonians, chap. ii. ver. 2. That the orthodox charge the heretics
with corrupting the text; and that the heretics recriminate upon the
orthodox. Also, that it was much easier to introduce interpolation when
copies were few and scarce, than since they have been multiplied by
means of the press. And, finally, that the interpolation in question
would, to the generality of Christians, be extremely gratifying, as it
would lessen the odium attached to Christianity from its founder being
a crucified Jew, and would elevate him to the dignity of the heroes and
demi-gods of the heathen mythology."
The Unitarians, reject all that is related of the birth of Christ, as
spurious and interpolated, and of course consider him as the son of
Joseph and Mary, begotten in the ordinary way; and they give references
to many scholars and inquisitive men, in whose works the curious reader
will find a number of learned arguments against the stories of Matthew
and Luke being received, and to these he is referred. What follows is
a short examination of the two stories on the principles of what is
usually called common sense, in the way in which an ordinary man would
investigate a tale in which he was interested in knowing the truth.
We will begin with Matthew, because he is admitted to have been the
oldest writer.
Ver. 18. "Before they came together." It was necessary to premise this,
because their "coming together" was in no way disreputable according to
the custom of the Jews of that time. It was usual, when both the parties
were of mature age, for them to come together as soon as they were
espoused; if the woman became great with child, they were then married,
if otherwise, the espousement continued for a year, when the parties
were usually married; but it sometimes happened that they separated by
consent. Not having children being considered a curse.
Ver. 19. "Joseph was minded to put her away _privily_." In the former
verse it is said, "she was found with child of the Holy Ghost", here, it
seems, it was not suspected to be "of the Holy Ghost," but by a man, and
that too as a fraud upon Joseph, who was minded in consequence to put
her away. It follows, also, that Mary was unconscious that it was "of
the Holy Ghost" she was breeding, or we must suppose she would not have
failed to have told Joseph of so very important a circumstance; it is,
however, abundantly plain, she told him nothing about it.
"She was found with child." How found? her own confession. No such
thing; had that been the case, it would certainly have been mentioned;
and the angel which, in the next verse, came on purpose to announce it,
would, instead of announcing it, have come only to have confirmed her
account of her being with child, without having known man, and to say
how it happened. But, no; the angel comes not for any such purpose, but
to prevent her being put away when it had been discovered that she was
breeding. By what was she found to be with child. By her appearance? No;
in that case, "putting her away privily" would have been absurd? By her
friends? No; "putting her away privily" would in that case have been
equally absurd. It could then have been known to no one but her husband
Joseph, who finding himself imposed upon, was willing to hide his
shame by getting rid of her in the quietest way he could. But all this
happened "before they came together;" this assertion was made for the
open-mouthed, wide-throated, credulous, ignorant people, to whom this
Gospel was addressed, and for their successors, "who strain at a gnat,
and swallow a camel."
If they had "not come together," all Joseph would have had to do would
have been to send her home again to her parents; he would have had no
occasion to cogitate oh the means of getting rid of her; he would have
told her relations, "My bargain was for sound ware, and I cannot take
this 'cracked pitcher,'" and there the matter would have ended. But it
was by their coming together that Joseph found out she was with child;
how long they had cohabited does not appear, but it must have been some
time, according to the easy, familiar style of the narrative: "When as
his mother Mary was espoused to Joseph, before they came together she
was found with child." Their having been together, and her being with
child, were indeed the only reasons why he could not send her home
again, as barrenness was a curse, so fruitfulness was a blessing,
and had Joseph sent her home he would have been reminded that he had
possessed the person of his espoused, and was in a fair way to be
blessed. According to the Jewish law and custom, he had no cause for
complaint, and could have received no redress; therefore he "thought on
these things, and was minded to put her away privily."
So far this story is told in a bungling manner, pompously introduced by
a falsehood, that "she was found with child of the Holy Ghost."
Ver. 20. "But while he thought of these things, behold, the angel of the
Lord appeared unto him in a dream, saying, 'Joseph, thou son of David,
fear not to take unto thee Mary thy wife, for that which is conceived in
her is of the Holy Ghost.'" In verse 18, "she was found to be with child
of the Holy Ghost," and then, and not till then, Joseph was going to put
her away; plain enough it is, if the words have any meaning, that "she
was found with child," but not "of the Holy Ghost" if it had been so,
it could not have been said, "Then Joseph was minded to put her away,"
neither would it have been necessary for "the angel of the Lord" to
pester him in his sleep, as he is said to have done.
Cavillers may talk themselves blind, learned doctors may preach
themselves hoarse, commentators may write "so many books, that the world
would not contain them," they will never be able to make any thing more
of this story than that a poor, ignorant, credulous man, dreamed in his
sleep that an angel had been talking nonsense to him; this folly might
have passed, as no doubt it did pass for reason, some centuries ago,
when almost every body had faith in dreams, but it is an ill compliment
to the intelligence of the present generation to expect it should be
equally besotted.
Joseph dreamed that he saw an angel, that the angel told him his wife
was with child by God himself, (the Holy Ghost being God), and ver. 24,
"Then Joseph being raised from his sleep, did as the angel of the Lord
had commanded him, and took unto him his wife." But did Joseph dream?
Perhaps he did; but whether he did or did not, clear enough it is that
he, and he alone, could relate that he had dreamed; whether or not he
did make such a relation we are not told, but we are left to infer that
he did, because somebody, nobody knows who, has written that he did say
he had dreamed. But if he had dreamed, and had personally related his
dream to every one of us, would that be any reason for our believing
that God had got his wife with child, and that an angel had been sent to
tell him so? Talk of blasphemy; in what can this relation be paralleled
as blasphemous, except indeed by the grossest credulity? A poor,
ignorant man relates a dream, and all the world are called upon not
only to believe his relation of that dream, absurd, abominable, and
ridiculous as it is, but to place their everlasting happiness upon the
absurd relation, to inculcate a belief for it into their children, to
waste their substance in paying people to preach it, and to persecute
to death those whose minds cannot receive the monstrous doctrine as
undoubted truth. Moral evidence there is none, there can be none;--there
is nothing in the story which can be compared and contrasted; there
is nothing out of it which can elucidate it; it is nothing more than
a pretended relation of a credulous man--_That he, being a sleep, had
dreamed a dream._:
According to the account given by St. Luke, not one word of all this
story is true.
St. Luke. Chap. I.--Here the story is altogether, from the beginning
to the end, a different one from that told by Matthew. Here there is no
account,
1. Of Mary being found with child.
2. Of Joseph's intention to put her away.
3. Of Joseph's dreaming.
4. Of the angel appearing to him.
5. Of his changing his mind, and resolving to keep her.
It should be observed, that these five items include the whole account
in Matthew. So, in Luke, not one of the circumstances related are told
by Matthew. In Matthew, Joseph is made the important personage, while
poor Mary seems to have been ignorant of all that was passing; in Luke
she is made the important personage, and poor Joseph is now as ignorant
as Mary was according to the former relation.
Luke's account is indeed very circumstantial, he says it was the angel
Gabriel who visited Mary, but although he relates the very words
which passed between them, it does not appear that Mary knew she was
conversing with an angel; he did not announce himself as an angel, nor
is there one word in the dialogue between them which can fairly be said
to indicate any such understanding on the part of Mary: she does not
appear to have been at all surprised at the visit, private and abrupt as
it was. "_She was troubled at his saying_," not at his presence, "_and
cast in her mind what manner of salutation this should be;_" at this
salutation she might, to be sure, be somewhat confounded, although she
immediately afterwards submitted herself so humbly to her guest. "_All
these things she kept in her heart,_" for it does not appear that she
communicated any of them to her husband; to him she never opened her
lips on the subject; no angel visited him, sleeping or waking, to tell
him of it; nothing is said about his "_knowing her not till she had
brought forth her first-born_" they lived together in the ordinary way of
poor people, as man and wife, until she was brought to bed in a stable,
Joseph all the time considering the child as his.
Luke's story, stripped of its verbiage, is this:--The angel Gabriel was
sent by God to Mary, who was espoused to Joseph. The angel addresses her
very familiarly--she becomes alarmed, and the angel tells her she shall
"conceive in her womb, and bring forth a son, and shall call his name
Jesus." Mary, in her simplicity, asks how that can be, "seeing I know
not a man." The angel replies,--"The Holy Ghost shall come upon thee,
and the power of the Highest shall overshadow thee." And Mary says,
"Behold the handmaid of the Lord, be it unto me according to thy word."
Mary then went to her cousin Elizabeth, who lived at a distance "in the
hill-country, where she staid about three months," and then she came
home again. Afterwards Joseph and Mary go to Bethlehem to be taxed,
(enrolled); here Mary is delivered in a stable, there being no room in
the inn.
A Mr. Le Clerc, a very learned, that is, a very bookish man, made what
he called a harmony of the Evangelists; he puts the relation of Luke
first, and supposes all that he relates, happened to Mary, before Joseph
and she got together: and that she concealed from him all that had
passed between her and the angel Gabriel, and between her and Elizabeth;
and that Joseph being left in utter ignorance of all that had passed,
resolved to put her away. To prevent this, says the learned Doctor, an
angel appeared to him in a dream (what does appearing in a dream mean,
simply in his imagination) and told him the story as related by Matthew.
The learned Doctor says: "Joseph being awaked from his dream, perceived
it had been sent by God, as well because Mary, upon his enquiry, related
to him what had happened to her just after the same manner as the angel
had told him in his sleep."
To what miserable shifts is folly driven to support superstition; what
miserable pretexts does roguery have recourse to, to propagate and
uphold imposition! Not one word is there to warrant this pretended
conference with Mary, which the learned Doctor has so circumstantially
related. That Joseph was ignorant of the intercourse Mary had had
with the angel, could not be concealed from the reader, who believed
Matthew's relation, according to which Mary had said nothing to Joseph
of the communication and commerce she had had with the angel, neither
is there the least reason from that account to suppose that Matthew knew
any thing of the decently told story of Elizabeth, or of Mary's going
and remaining three months with her; but, according to Luke, she hurried
off in her exultation of being with child, and there they communed
together in a state of the highest enthusiasm. Elizabeth, being filled
with the Holy Ghost, and the babe leaping for joy in her womb, spake out
in a loud voice,--and Mary followed in the same manner, and in the same
strain. But notwithstanding this, notwithstanding the exultation between
the women, Joseph was not to be let into the secret; all the rapturous
feelings of Mary were now subdued; she not only suppressed her joy which
seemed unbounded, but she kept the whole matter a profound secret, even
at a risk of being turned out of doors as a strumpet, and an angel
is obliged to be sent from God to Joseph in a dream, to prevent the
catastrophe; the deception is approved by God, who sends the "angel from
heaven" to reconcile Joseph to his wife's perfidy.
According to Matthew, a certain man had a dream. According to Luke,
an angel called privately on a young woman, who, in consequence of
the visit, was with child. And this is all there is to establish the
divinity of Jesus Christ.
It cannot be called evidence, for by whom it was given, whether by the
man himself, or the woman herself, nobody knows; to whom it was given,
if it was given, nobody knows; when it was given, nobody knows; where it
was given, nobody knows; and the learned are even disputing to this very
time about the language in which the stories were originally written,
and by whom they were written. And yet not literally to believe either
or both of these worse than "old wives' tales," is to subject a man to
persecution; not to affect to believe that which, when stripped of the
absurd reverence which has been cast round it, no man ever did or ever
can believe, is to be imputed to him as a reproach of so horrible a
nature, that, thousands, who treat it as it deserves in their own
minds, dare not avow their disbelief; not to commit the immoral act of
self-delusion and debasement is imputed as a crime, and men are shunned
because they are moral.
The sanctity thrown around this sad nonsense; the cry of blasphemy which
has been raised against any one who ventured to examine it, the
horror felt by fanatics, which vented itself in persecutions the most
diversified, deterred people from trusting to reason, and made them
even forget that it was by reason alone they are ever able to choose one
religion in preference to another. Every religious sect allows, that you
may use your reason to distinguish between what they hold out to you,
and what you yourself believe; you may, and you ought, they tell you, to
exercise your reason so far as to give their doctrines the preference;
and having thus exercised your reason, and having by its aid abandoned
your former notions, and adopted theirs; having become "a child of
grace," and turned to the right way, there shall be "more joy in heaven
at your conversion than over ninety and nine just persons, who" having
always belonged to the sect, "needed no conversion." All sects proclaim
this joy, at the same moment, as each makes converts from the others;
with all of them reason to choose your faith is the great the good,
but having exercised it so far, there you must stop, reason must be
instantly extinguished; on no account must you trust to such a "blind
guide;" reason, which but just before was all but omnipotent, is now
"fallible"--"_poor fallible reason_," all is now _"faith"_ examine any
one of their dogmas, you are a "backslider;" doubt any one of their
absurd relations, you are a "blasphemer;" and thus it is that ignorance
and persecution brutalizes and degrades mankind. Had the stories
of Joseph and Mary been preached to us from the sacred books of the
Persians, how would every good Christian have been scandalized! "What,"
he would have exclaimed, "what horrid blasphemy! first to pretend that
God himself (the Holy Ghost being God) had commerce with a woman, by
which she became with child, and who all the time she was breeding lived
with a man, lived with him, too, by command of 'an angel sent from
God,' lived with him as his wife in such a way that no one seems to have
suspected the child was not his own, and after the birth of God, (God
the Son being God) in the ordinary way of all mankind, and still living
with him, and having other children by him. 1 First God has her, then
Joseph has her; These are abominable stories, indeed. Call out blasphemy
at yourselves, ye fanatical persecutors of other men's opinions. Shame,
pity, contempt, are the passions those terrible tales excite for you,
compassion for those who are so unfortunate as to become your victims."
1 Matt. chap. xiii. ver. 55, 56. "Is not this the son of the
carpenter? is not his mother called Mary? and his brethren,
James, and Joses, and Simon, and Judas, and are not all his
sisters with us?"
Thanks, however, are due to the intelligence of the age which could
endure this monstrous perversion of the human understanding no longer,
which has abolished the Law that made it criminal to deny "that Jesus
Christ is God," and left us at liberty freely to express our opinions on
this absurd dogma. 1
1 By stat. 9 and 10 William 111. c. 32. "Any person or
persons, having been educated in or having at any time made
profession of the Christian religion within this realm,
shall by writing, printing, teaching, or advised speaking,
deny any one or the persons in the Holy Trinity to be God,
or shall; assert or maintain there are more Gods than one,"
shall be liable to certain penalties.
By stat. 53 George III. c. 160. it is enacted, that the Act
passed in the 9 and 10 William III. "so far as the same
relates to persons denying as therein-mentioned, respecting
the Holy Trinity, be, and the same are hereby repealed."
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