things.” And if this distinction be well founded, there is just ground for discriminating between the different parts of an historian’s narrative, and giving the highest place of credit to that which he had the best means of knowing; nor is it possible to admit the rule which I heard laid down on Wednesday evening, that if we discover in an Evangelist a single incorrect statement, the whole book must be repudiated,—selection being wholly out of the question. Of the birth of Christ, for example, St. Matthew was not a witness; of his ministry he was; and has the report of the latter no higher claim upon belief than the history of the former,—seen as it was only in retrospect, at the distance of from thirty to sixty years, and through the colours of a subsequent life so great, so marvellous, so solemn? Hence, with relation to the initial chapters of the first and third Evangelists, while I leave them on an equality with the rest of the Gospels, in respect of authenticity, I place them in an inferior rank of credibility; especially since I find it impossible to reconcile them with each other. To justify this opinion, I will point out two inconsistencies between them, one chronological, the other geographical. I heard it affirmed on Wednesday evening, that the former of these difficulties was only apparent, and arose from the mistaken calculation of our Christian era, the commencement of whose year, 1, does not really strike, as it ought, the hour of the nativity. Well, then, we will throw this era aside for the moment, and employ another mode of reckoning, prevalent among the historians of those times, dating from the building of Rome. St. Luke tells us that in the fifteenth year of Tiberius, our Lord was about thirty years of age; this would assign the birth of Christ, at the earliest, to Jan. 1 of the year of Rome 751. According to St. Matthew, he was born full one year before the death of King Herod, whose massacre of the innocents included all under two years; the latest date that can be fixed for the death of Herod is Feb. or March 751, so that the nativity falls, according to one Evangelist not later than 750, according to the other not earlier than 751.[64] The geographical discrepancy between the two Evangelists has reference to the habitual residence of the Virgin Mary; St. Matthew supposes Bethlehem to have been Joseph’s usual dwelling place; and “nothing can be more evident than that, according to the account of St. Luke, Joseph was a total stranger at Bethlehem.” I quote the opinion of the Rev. Connop Thirlwall, a divine whose distinguished philological attainments have given him a European reputation, without at present raising him to that station in his own church, which would best suit his merits and her dignity.[65]