That there are differences and even discrepancies between the two accounts, which are manifestly independent of one another, serves surely to strengthen their witness to the great central fact in which they are at one--that Christ was born of a Virgin-Mother at Bethlehem, in the days of Herod the king. There appears, then, to be no reason for doubting that in St. Luke's Gospel we have a genuine account derived from Mary herself, and that in St. Matthew's Gospel we have an account left by St. Joseph, "worked over by the Evangelist in view of his predominant interest--that of calling attention to the fulfilments of prophecies."* Wherever, therefore, these two Gospels had reached in the second half of the first century, there the story of the Virgin-Birth was known. If the story thus attested by the first and third Evangelists were really a fiction, it is hard indeed to believe that it would not have been contradicted by some who were still living, and who knew that the story was different from that which the Mother herself had delivered them. "If," says Dean Alford, speaking of the Third Gospel, "not the mother of our Lord herself, yet His brethren were certainly living; and the universal reception of the Gospel in the very earliest ages sufficiently demonstrates that no objection to this part of the sacred narrative had been heard of as raised by them."+ -- * Gore, Dissertations, p. 29. + Greek Test., vol. i. Prolog. sect. viii. p. 48. -- There is no other alternative but to regard both stories as legends independently circulated in the ancient Church. "So artificial an explanation would probably have found little favour with scholars if there had been no miracle to suggest it. It is too commonly assumed that evidence which would be good under ordinary circumstances is bad where the supernatural is involved."* Certainly it would seem to be in a high degree improbable that two such accounts as those of the Birth of Jesus Christ which we have in these two Gospels should be the work of forgers; and this improbability is further heightened when we compare them with the legendary accounts of His infancy which were actually current in the early centuries.+ -- * Swete, Church Congress Report (1902), p. 163. + See Preface, p. xi. -- III THE SILENCE OF OTHER NEW TESTAMENT WRITERS What are the objections brought against all this evidence? The main objection is the silence of the other writers of the New Testament. To reply-- (I) First, we may surely ask--Why should they mention it? This sort of argument from silence is most precarious. Are we to infer that because there is no mention of the Cross or the Crucifixion in the Epistles of St. James or of St. Jude, that it was unknown to this group of writers, and that they were unaware of the manner of Christ's Death?