merging four generations into one; as the similarity of Jehoiakim to
Jehoiachin also led to blending them both in the name Jeconiah. In
consequence, there ought to be 18 generations where Matthew has given
as only 14: yet we cannot call this on error of a transcriber; for it
is distinctly remarked, that the genealogy consists of 14 three times
repeated. Thus there were but 14 names inserted by Matthew: yet it
ought to have been 18: and he was under manifest mistake. This surely
belongs to a class of knowledge, of which man has cognizance: it would
not be piety, but grovelling superstition, to avow before God that I
distrust my powers of counting, and, in obedience to the written word,
I believe that 18 is 14 and 14 is 18. Thus it is impossible to deny,
that there is cognizable error in the first chapter of Matthew.
Consequently, that gospel is not all dictated by the Spirit of God,
and (unless we can get rid of the first chapter as no part of the
Bible) the doctrine of the verbal infallibility of the whole Bible, or
indeed of the New Testament, is demonstrably false.

After I had turned the matter over often, and had become accustomed
to the thought, this single instance at length had great force to give
boldness to my mind within a very narrow range. I asked whether,
if the chapter were now proved to be spurious, that would save the
infallibility of the Bible. The reply was: not of the Bible as it is;
but only of the Bible when cleared of that _and of all other_ spurious
additions. If by independent methods, such as an examination of
manuscripts, the spuriousness of the chapter could now be shown, _this
would verify the faculty of criticism_ which has already objected to
its contents: thus it would justly urge us to apply similar criticism
to other passages.

I farther remembered, and now brought together under a single point of