It becomes, therefore, of the highest importance to show that the biography of Jesus, as given in the four Gospels, is absolutely incredible and self-contradictory. It is alleged in the Society's preface that all the objections of infidelity have been hitherto unavailing. This is, however, not true. It is rather the fact that the advocates of Christianity when defeated on one point have shuffled to another, either quietly passing the topic without further debate, or loudly declaring that the point abandoned was really so utterly unimportant that it was extremely foolish in the assailant to regard it as worthy attack, and that, in any case, all the arguments had been repeatedly refuted by previous writers. To the following objections to the Gospel narrative the writer refuses to accept as answer, that they have been previously discussed and disposed of. The Gospels which are yet mentioned by the names popularly associated with each do not tell us the hour, or the day, or the month, or--save Luke--the year, in which Jesus was born. The only point on which the critical divines, who have preceded Dr. Teschendorf, generally agree is, that Jesus was not born on Christmas day. The Oxford Chronology, collated with a full score of recognised authorities, gives us a period of more than seven years within which to place the dale. So confused is the story as to the time of the birth, that while Matthew would make Jesus born in the lifetime of Herod, Luke would fix the period of Jesus's birth as after Herod's death. Christmas itself is a day surrounded with curious ceremonies of pagan origin, and in no way serving to fix the 25th December as the natal day. Yet the exact period at which Almighty God, as a baby boy, entered the world to redeem long-suffering humanity from the consequences of Adam's ancient sin, should be of some importance.