I heard it affirmed on Wednesday evening, that, in the sacred writings, no case can possibly occur of self-contradiction or erroneous statement; that the very idea of inspiration is utterly opposed to all supposition of the presence of error; that the occurrence of such a blemish would prove, that the writer was not so under the immediate teaching and superintendence of Almighty God as to be preserved from error; or, in other words, that he was not inspired; that the erroneous passage must indeed be rejected, but, with it, the whole work in which it is found, as destitute of divine authority. I have brought Mr. Thirlwall to confront the question of fact; let me quote Dr. Paley in relation to this statement of principle. “I know not,” he says, “a more rash or unphilosophical conduct of the understanding, than to reject the substance of a story, by reason of some diversities in the circumstances with which it is related. The usual character of _human testimony_ (Dr. Paley is discussing the discrepancies between the several Gospels), is, substantial truth under circumstantial variety.” “On the contrary, a close and minute agreement induces the suspicion of confederacy and fraud.”[93] If both these statements be true, the phenomena of inspiration would be identical with those of confederacy and fraud. I estimate the Scriptures far too highly to hesitate, for a moment, about pointing out to your notice certain small variations and inconsistencies, utterly destructive of the doctrine of plenary inspiration; but absolutely confirmatory, in some instances, of the veracity of the historians, and, in all, compatible with it. Our faith scorns the insinuation, that these sacred writings require “any forbearance from the boasted understanding of man.” 1. The different Evangelists are at variance with each other, with respect to the calling of the first Apostles. They differ with respect to the _time_, the _place_, the _order_; e.g.: First, as to _time_; Matthew[94] represents the imprisonment of John the Baptist as the occasion of our Lord’s beginning to preach, and as preceding the call of any Apostles. John[95] represents Andrew and Simon, Philip and Nathanael, as called,—the miracle at Cana as wrought, a Passover as attended at Jerusalem,—a residence of Jesus and his disciples in the rural district of Judæa, as going on; and then adds, “for John was not yet cast into prison.” Next, as to _place_; according to Matthew and Mark,[96] Andrew and Peter are called by the Lake of Galilee; according to John, in Judæa. And as to _order_; Matthew and Mark represent the two pairs of brothers, as _successively_ called: first, Andrew and Peter; then, after a short interval, James and John. Luke,[97] making no mention of Andrew, represents the others as simultaneously called.