Tischendorf, Tregelles, and Alford insist that it also occurs in S. Mark i. 28. I respectfully differ from them in opinion: but when it has been pointed out that the word is only used besides in S. Luke ix. 6, what can be said of such Criticism but that it is simply frivolous?

(XIV. and XV.) Yet again:—συνεργεῖν and βεβαιοῦν are also said by the same learned Critic to be "unknown to Mark."

S. Mark certainly uses these two words only once,—viz. in the last verse of the present Chapter: but what there is suspicious in this circumstance, I am at a loss even to divine. He could not have used them oftener; and since one hundred and fifty-six words are peculiar to his Gospel, why should not συνεργεῖν and βεβαιοῦν be two of them?

(XVI.) "Πᾶσα κτίσις is Pauline," proceeds Dr. Davidson, (referring to a famous expression which is found in ver. 15.)

(1.) All very oracular,—to be sure: but why πᾶσα κτίσις should be thought "Pauline" rather than "Petrine," I really, once more, cannot discover; seeing that S. Peter has the expression as well as S. Paul.(286)

(2.) In this place, however, the phrase is πᾶσα ἡ κτίσις. But even this expression is no more to be called "Pauline" than "Marcine;" seeing that as S. Mark uses it once and once only, so does S. Paul use it once and once only, viz. in Rom. viii. 22.

(3.) In the meantime, how does it come to pass that the learned Critic has overlooked the significant fact that the word κτίσις occurs besides in S. Mark x. 6 and xiii. 19; and that it is a word which S. Mark alone of the Evangelists uses? Its occurrence, therefore, in this place is a circumstance the very reverse of suspicious.

(4.) But lastly, inasmuch as the opening words of our LORD'S Ministerial Commission to the Apostles are these,—κηρύξατε τὸ εὐαγγέλιον πάση τῇ κτίσει (ver. 15): inasmuch, too, as S. Paul in his Epistle to the Colossians (i. 23) almost reproduces those very words; speaking of the Hope τοῦ εὐαγγελίου ... τοῦ κηρυχθέντος ἐν πάση [τῇ] κτίσει τῇ ὑπὸ τὸν οὐρανόν:—Is it not an allowable conjecture that a direct reference to that place in S. Mark's Gospel is contained in this place of S. Paul's Epistle? that the inspired Apostle "beholding the universal tendency of Christianity already realized," announces (and from imperial Rome!) the fulfilment of his LORD'S commands in his LORD'S own words as recorded by the Evangelist S. Mark?

I desire to be understood to deliver this only as a conjecture. But seeing that S. Mark's Gospel is commonly thought to have been written at Rome, and under the eye of S. Peter; and that S. Peter (and therefore S. Mark) must have been at Rome before S. Paul visited that city in A.D. 61;—seeing, too, that it was in A.D. 61-2 (as Wordsworth and Alford are agreed) that S. Paul wrote his Epistle to the Colossians, and wrote it from Rome;—I really can discover nothing unreasonable in the speculation. If, however, it be well founded,—(and it is impossible to deny that the coincidence of expression may be such as I have suggested,)—then, what an august corroboration would this be of "the last Twelve Verses of the Gospel according to S. Mark!" ... If, indeed, the great Apostle on reaching Rome inspected S. Mark's Gospel for the first time, with what awe will he have recognised in his own recent experience the fulfilment of his SAVIOUR'S great announcement concerning the "signs which should follow them that believe!" Had he not himself "cast out devils?"—"spoken with tongues more than they all?"—and at Melita, not only "shaken off the serpent into the fire and felt no harm," but also "laid hands on the sick" father of Publius, "and he had recovered?" ... To return, however, to matters of fact; with an apology (if it be thought necessary) for what immediately goes before.

(XVII.) Next,—ἐν τῷ ὀνόματι μου (ver. 17) is noticed as another suspicious peculiarity. The phrase is supposed to occur only in this place of S. Mark's Gospel; the Evangelist elsewhere employing the preposition ἐπί:—(viz. in ix. 37: ix. 39: xiii. 6.)

(1.) Now really, if it were so, the reasoning would be nugatory. S. Luke also once, and once only, has ἐν τῷ ὀνόματί σου: his usage elsewhere being, (like S. Mark's) to use ἐπί. Nay, in two consecutive verses of ch. ix, ἐπί τῷ ὀνόματί μου—σου is read: and yet, in the very next chapter, his Gospel exhibits an unique instance of the usage of ἐν. Was it ever thought that suspicion is thereby cast on S. Luke x. 17?

(2.) But, in fact, the objection is an oversight of the learned (and generally accurate) objector. The phrase recurs in S. Mark ix. 38,—as the text of that place has been revised by Tischendorf, by Tregelles and by himself. This is therefore a slightly corroborative, not a suspicious circumstance.

(XVIII. and XIX.) We are further assured that παρακολουθεῖν (in ver. 17) and ἐπακολουθεῖν (in ver. 20) "are both foreign to the diction of Mark."

(1.) But what can the learned author of this statement possibly mean? He is not speaking of the uncompounded verb ἀκολουθεῖν, of course; for S. Mark employs it at least twenty times. He cannot be speaking of the compounded verb; for συνακολουθεῖν occurs in S. Mark v. 37. He cannot mean that παρακολουθεῖν, because the Evangelist uses it only once, is suspicious; for that would be to cast a slur on S. Luke i. 3. He cannot mean generally that verbs compounded with prepositions are "foreign to the diction of Mark;" for there are no less than forty-two such verbs which are even peculiar to S. Mark's short Gospel,—against thirty which are peculiar to S. Matthew, and seventeen which are peculiar to S. John. He cannot mean that verbs compounded with παρά and ἐπί have a suspicious look; for at least thirty-three such compounds, (besides the two before us,) occur in his sixteen chapters.(287) What, then, I must really ask, can the learned Critic possibly mean?—I respectfully pause for an answer.

(2.) In the meantime, I claim that as far as such evidence goes,—(and it certainly goes a very little way, yet, as far as it goes,)—it is a note of S. Mark's authorship, that within the compass of the last twelve verses of his Gospel these two compounded verbs should be met with.

(XX.) Dr. Davidson points out, as another suspicious circumstance, that (in ver. 18) the phrase χεῖρας ἐπιτιθέναι ἐπί τινα occurs; "instead of χεῖρας ἐπιτιθέναι τινι."

(1.) But on the contrary, the phrase "is in Mark's manner," says Dean Alford: the plain fact being that it occurs no less than three times in his Gospel,—viz. in chap. viii. 25: x. 16: xvi. 18. (The other idiom, he has four times.(288)) Behold, then, one and the same phrase is appealed to as a note of genuineness and as an indication of spurious origin. What can be the value of such Criticism as this?

(2.) Indeed, the phrase before us supplies no unapt illustration of the precariousness of the style of remark which is just now engaging our attention. Within the space of three verses, S. Mark has both expressions,—viz. ἐπιθεὶς τὰς χεῖρας αὐτῷ (viii. 23) and also ἐπέθηκε τὰς χεῖρας ἐπί (ver. 25.) S. Matthew has the latter phrase once; the former, twice.(289) Who will not admit that all this (so-called) Criticism is the veriest trifling; and that to pretend to argue about the genuineness of a passage of Scripture from such evidence as the present is an act of rashness bordering on folly?... The reader is referred to what was offered above on Art. VII.

(XXI. and XXII.) Again: the words μὲν οὖν—ὁ Κύριος (ver. 19 and ver. 20) are also declared to be "foreign to the diction of Mark." I ask leave to examine these two charges separately.

(1.) μὲν οὖν occurs only once in S. Mark's Gospel, truly: but then it occurs only once in S. Luke (iii. 18);—only twice in S. John (xix. 24: xx. 30):—in S. Matthew, never at all. What imaginable plea can be made out of such evidence as this, for or against the genuineness of the last Twelve Verses of S. Mark's Gospel?—Once more, I pause for an answer.

(2.) As for ὁ Κύριος being "foreign to the diction of Mark in speaking of the LORD,"—I really do not know what the learned Critic can possibly mean; except that he finds our LORD nowhere called ὁ Κύριος by S. Mark, except in this place.

But then, he is respectfully reminded that neither does he find our LORD anywhere called by S. Mark "JESUS CHRIST," except in chap. i. 1. Are we, therefore, to suspect the beginning of S. Mark's Gospel as well as the end of it? By no means, (I shall perhaps be told:) a reason is assignable for the use of that expression in chap. i. 1. And so, I venture to reply, there is a fully sufficient reason assignable for the use of this expression in chap. xvi. 19.(290)

(3.) By S. Matthew, by S. Mark, by S. John, our LORD is called Ἰησοῦς Χριστός,—but only in the first Chapter of their respective Gospels. By S. Luke nowhere. The appellation may,—or may not,—be thought "foreign to the diction" of those Evangelists. But surely it constitutes no reason whatever why we should suspect the genuineness of the beginning of the first, or the second, or the fourth Gospel.

(4.) S. John three times in the first verse of his first Chapter designates the Eternal SON by the extraordinary title ὁ Λόγος; but nowhere else in his Gospel, (except once in ver. 14,) does that Name recur. Would it be reasonable to represent this as a suspicious circumstance? Is not the Divine fitness of that sublime appellation generally recognised and admitted?(291)—Surely, we come to Scripture to be learners only: not to teach the blessed Writers how they ought to have spoken about GOD! When will men learn that "the Scripture-phrase, or language of the Holy Ghost"(292) is as much above them as Heaven is above Earth?

(XXIII.) Another complaint:—ἀναληφθῆναι, which is found in ver. 19, occurs nowhere else in the Gospels.

(1.) True. S. Mark has no fewer than seventy-four verbs which "occur nowhere else in the Gospels:" and this happens to be one of them? What possible inconvenience can be supposed to follow from that circumstance?

(2.) But the remark is unreasonable. Ἀναληφθῆναι and ἀνάληψις are words proper to the Ascension of our LORD into Heaven. The two Evangelists who do not describe that event, are without these words: the two Evangelists who do describe it, have them.(293) Surely, these are marks of genuineness, not grounds for suspicion!

It is high time to conclude this discussion.—Much has been said about two other minute points:—

(XXIV.) It is declared that ἐκεῖνος "is nowhere found absolutely used by S. Mark:" (the same thing may be said of S. Matthew and of S. Luke also:) "but always emphatically: whereas in verses 10 and 11, it is absolutely used."(294) Another writer says,—"The use of ἐκεῖνος in verses 10, 11, and 13 (twice) in a manner synonymous with ὁ δέ, is peculiar."(295)

(1.) Slightly peculiar it is, no doubt, but not very, that an Evangelist who employs an ordinary word in the ordinary way about thirty times in all, should use it "absolutely" in two consecutive verses.

(2.) But really, until the Critics can agree among themselves as to which are precisely the offending instances,—(for it is evidently a moot point whether ἐκεῖνος be emphatic in ver. 13, or not,)—we may be excused from a prolonged discussion of such a question. I shall recur to the subject in the consideration of the next Article (XXV.)

(XXV.) So again, it may be freely admitted that "in the 10th and 14th verses there are sentences without a copulative: whereas Mark always has the copulative in such cases, particularly καί." But then,—

(1.) Unless we can be shewn at least two or three other sections of S. Mark's Gospel resembling the present,—(I mean, passages in which S. Mark summarizes many disconnected incidents, as he does here,)—is it not plain that such an objection is wholly without point?

(2.) Two instances are cited. In the latter, (ver. 14), Lachmann and Tregelles read ὔστερον δέ: and the reading is not impossible. So that the complaint is really reduced to this,—That in ver. 10 the Evangelist begins Ἐκεὶνη πορευθεῖσα, instead of saying Καὶ ἐκείνη πορευθεῖσα. And (it is implied) there is something so abhorrent to probability in this, as slightly to strengthen the suspicion that the entire context is not the work of the Evangelist.

(3.) Now, suppose we had S. Mark back among us: and suppose that he, on being shewn this objection, were to be heard delivering himself somewhat to the following effect:—"Aye. But men may not find fault with that turn of phrase. I derived it from Simon Peter's lips. I have always suspected that it was a kind of echo, so to say, of what he and 'the other Disciple' had many a time rehearsed in the hearing of the wondering Church concerning the Magdalene on the morning of the Resurrection." And then we should have remembered the familiar place in the fourth Gospel:—

γύναι τί κλαίεις; τίνα ζητεῖς; ἘΚΕΊΝΗ δοκοῦσα κ.τ.λ.

After which, the sentence would not have seemed at all strange, even though it be "without a copulative:"—

ἀφ᾽ ἧς ἐκβεβλήκει ἑπτὰ δαιμόνια. ἘΚΕΊΝΗ πορευθεῖσα κ.τ.λ.

(4.) For after all, the only question to be asked is,—Will any one pretend that such a circumstance as this is suspicious? Unless that be asserted, I see not what is gained by raking together,—(as one easily might do in any section of any of the Gospels,)—every minute peculiarity of form or expression which can possibly be found within the space of these twelve verses. It is an evidence of nothing so much as an incorrigible coarseness of critical fibre, that every slight variety of manner or language should be thus pounced upon and represented as a note of spuriousness,—in the face of (a) the unfaltering tradition of the Church universal that the document has never been hitherto suspected: and (b) the known proclivity of all writers, as free moral and intellectual agents, sometimes to deviate from their else invariable practice.—May I not here close the discussion?

There will perhaps be some to remark, that however successfully the foregoing objections may seem to have been severally disposed of, yet that the combined force of such a multitude of slightly suspicious circumstances must be not only appreciable, but even remain an inconvenient, not to say a formidable fact. Let me point out that the supposed remark is nothing else but a fallacy; which is detected the instant it is steadily looked at.

For if there really had remained after the discussion of each of the foregoing XXV Articles, a slight residuum of suspiciousness, then of course the aggregate of so many fractions would have amounted to something in the end.

But since it has been proved that there is absolutely nothing at all suspicious in any of the alleged circumstances which have been hitherto examined, the case becomes altogether different. The sum of ten thousand nothings is still nothing.(296) This may be conveniently illustrated by an appeal to the only charge which remains to be examined.

(XXVI. and XXVII.) The absence from these twelve verses of the adverbs εὐθέως and πάλιν,—(both of them favourite words with the second Evangelist,)—has been pointed out as one more suspicious circumstance. Let us take the words singly:—

(a) The adverb εὐθέως (or εὐθύς) is indeed of very frequent occurrence in S. Mark's Gospel. And yet its absence from chap. xvi is proved to be in no degree a suspicious circumstance, from the discovery that though it occurs as many as

12 times in chap. i; and 6 times in chap. v; and 5 times in chap. iv, vi; and 3 times in chap. ii, ix, xiv; and 2 times in chap. vii, xi; it yet occurs only 1 times in chap. iii, viii, x, xv; while it occurs 0 times in chap. xii, xiii, xvi.

(b) In like manner, πάλιν, which occurs as often as

6 times in chap. xiv; and 5 times in chap. x; and 3 times in chap. viii, xv; and 2 times in chap. ii, iii, vii, xi, xii; and 1 times in chap. iv, v; occurs 0 times in chap. i, vi, ix, xiii. xvi.(297)

(1.) Now,—How can it possibly be more suspicious that πάλιν should be absent from the last twelve verses of S. Mark, than that it should be away from the first forty-five?

(2.) Again. Since εὐθέως is not found in the xiith or the xiiith chapters of this same Gospel,—nor πάλιν in the ist, vith, ixth, or xiiith chapter,—(for the sufficient reason that neither word is wanted in any of those places,)—what possible "suspiciousness" can be supposed to result from the absence of both words from the xvith chapter also, where also neither of them is wanted? Why is the xvith chapter of S. Mark's Gospel,—or rather, why are "the last twelve verses" of it,—to labour under such special disfavor and discredit?

(3.) Dr. Tregelles makes answer,—"I am well aware that arguments on style are often very fallacious, and that by themselves they prove very little: but when there does exist external evidence, and when internal proofs as to style, manner, verbal expression, and connection, are in accordance with such independent grounds of forming a judgment; then these internal considerations possess very great weight."(298)—For all rejoinder, the respected writer is asked,—(a) But when there does not exist any such external evidence: what then? Next, he is reminded (b) That whether there does, or does not, it is at least certain that not one of those "proofs as to style," &c., of which he speaks, has been able to stand the test of strict examination. Not only is the precariousness of all such Criticism as has been brought to bear against the genuineness of S. Mark xvi. 9-20 excessive, but the supposed facts adduced in evidence have been found out to be every one of them mistakes;—being either, (1) demonstrably without argumentative cogency of any kind;—or else, (2) distinctly corroborative and confirmatory circumstances: indications that this part of the Gospel is indeed by S. Mark,—not that it is probably the work of another hand.

And thus the formidable enumeration of twenty-seven grounds of suspicion vanishes out of sight: fourteen of them proving to be frivolous and nugatory; and thirteen, more or less clearly witnessing in favour of the section.(299)

III. Of these thirteen expressions, some are even eloquent in their witness. I am saying that it is impossible not to be exceedingly struck by the discovery that this portion of the Gospel contains (as I have explained already) so many indications of S. Mark's undoubted manner. Such is the reference to ἡ κτίσις (in ver. 15):—the mention of ἀπιστία (in ver. 14):—the occurrence of the verb πορεύεσθαι (in ver. 10 and 12),—of the phrase ἐν τῷ ὀνόματί μου (in ver. 17),—and of the phrase χεῖρας ἐτιτιθέναι ἐπί τινα (in ver. 18):—of the Evangelical term for our LORD'S Ascension, viz. ἀνελήφθη (in ver. 19):—and lastly, of the compounds παρακολουθεῖν and ἐπακολουθεῖν (in verses 17 and 20.)

To these Thirteen, will have to be added all those other notes of identity of authorship,—such as they are,—which result from recurring identity of phrase, and of which the assailants of this portion of the Gospel have prudently said nothing. Such are the following:—

(xiv.) Ἀνίσταναι, for rising from the dead; which is one of S. Mark's words. Taking into account the shortness of his Gospel, he has it thrice as often as S. Luke; twelve times as often as S. Matthew or S. John.

(xv.) The idiomatic expression πορευομένοις εἰς ἀγρόν, of which S. Matthew does not present a single specimen; but which occurs three times in the short Gospel of S. Mark,(300)—of which ver. 12 is one.

(xvi.) The expression προί (in ver. 9,)—of which S. Mark avails himself six times: i.e. (if the length of the present Gospel be taken into account) almost five times as often as either S. Matthew or S. John,—S. Luke never using the word at all. In his first chapter (ver. 35), and here in his last (ver. 2), S. Mark uses λίαν in connexion with προί.

(xvii.) The phrase κηρύσσειν τὸ εὐαγγέλιον (in ver. 15) is another of S. Mark's phrases. Like S. Matthew, he employs it four times (i. 14: xiii. 10: xiv. 9: xvi. 15): but it occurs neither in S. Luke's nor in S. John's Gospel.

(xviii.) The same words singly are characteristic of his Gospel. Taking the length of their several narratives into account, S. Mark has the word κηρύσσειν more than twice as often as S. Matthew: three times as often as S. Luke.

(xix.) εὐαγγέλιον,—a word which occurs only in the first two Gospels,—is found twice as often in S. Mark's as in S. Matthew's Gospel: and if the respective length of their Gospels be considered, the proportion will be as three to one. It occurs, as above stated, in ver. 15.

(xx.) If such Critics as Dr. Davidson had been concerned to vindicate the genuineness of this section of the Gospel, we should have been assured that φανερουσθαι is another of S. Mark's words: by which they would have meant no more than this,—that though employed neither by S. Matthew nor by S. Luke it is used thrice by S. Mark,—being found twice in this section (verses 12, 14), as well as in ch. iv. 22.

(xxi.) They would have also pointed out that σκληροκαρδία is another of S. Mark's words: being employed neither by S. Luke nor by S. John,—by S. Matthew only once,—but by S. Mark on two occasions; of which ch. xvi. 14 is one.

(xxii.) In the same spirit, they would have bade us observe that πανταχοῦ (ver. 20)—unknown to S. Matthew and S. John, and employed only once by S. Luke,—is twice used by S. Mark; one instance occurring in the present section.

Nor would it have been altogether unfair if they had added that the precisely similar word πανταχόθεν (or πάντοθεν) is only found in this same Gospel,—viz. in ch. i. 45.

(xxiii.) They would further have insisted (and this time with a greater show of reason) that the adverb καλῶς (which is found in ver. 18) is another favorite word with S. Mark: occurring as it does, (when the length of these several narratives is taken into account,) more than twice as often in S. Mark's as in S. John's Gospel,—just three times as often as in the Gospel of S. Matthew and S. Luke.

(xxiv.) A more interesting (because a more just) observation would have been that ἔχειν, in the sense of "to be," (as in the phrase καλῶς ἔχειν, ver. 18,) is characteristic of S. Mark. He has it oftener than any of the Evangelists, viz. six times in all (ch. i. 32, 34: ii. 17: v. 23: vi. 55: xvi. 18.) Taking the shortness of his Gospel into account, he employs this idiom twice as often as S. Matthew;—three times as often as S. John;—four times as often as S. Luke.

(xxv.) They would have told us further that ἄῤῥωστος is another of S. Mark's favorite words: for that he has it three times,—viz. in ch. vi. 5, 13, and here in ver. 18. S. Matthew has it only once. S. Luke and S. John not at all.

(xxvi.) And we should have been certainly reminded by them that the conjunction of πενθοῦσι καὶ κλαίουσι (in ver. 10) is characteristic of S. Mark,—who has κλαίοντας καὶ ἀλαλάζοντας in ch. v. 38: θορυβεῖσθε και κλαίετε in the very next verse. As for πενθεῖν, it is one of the 123 words common to S. Matthew and S. Mark, and peculiar to their two Gospels.

(xxvii.) Lastly, "κατακρίνω (in ver. 16), instead of κρίνω, is Mark's word, (comp. x. 33: xiv. 64)." The simple verb which is used four times by S. Matthew, five times by S. Luke, nineteen times by S. John, is never at all employed by S. Mark: whereas the compound verb he has oftener in proportion than S. Matthew,—more than twice as often as either S. Luke or S. John.

Strange,—that there should be exactly "xxvii" notes of genuineness discoverable in these twelve verses, instead of "XXVII" grounds of suspicion!

But enough of all this. Here, we may with advantage review the progress hitherto made in this inquiry.

I claim to have demonstrated long since that all those imposing assertions respecting the "Style" and "Phraseology" of this section of the Gospel which were rehearsed at the outset,(301)—are destitute of foundation. But from this discovery alone there results a settled conviction which it will be found difficult henceforth to disturb. A page of Scripture which has been able to endure so severe an ordeal of hostile inquiry, has been proved to be above suspicion. That character is rightly accounted blameless which comes out unsullied after Calumny has done her worst; done it systematically; done it with a will; done it for a hundred years.

But this is not an adequate statement of the facts of the case in respect of the conclusion of S. Mark's Gospel. Something more is certain than that the charges which have been so industriously brought against this portion of the Gospel are without foundation. It has been also proved that instead of there being discovered twenty-seven suspicious words and phrases scattered up and down these twelve verses of the Gospel, there actually exist exactly as many words and phrases which attest with more or less certainty that those verses are nothing else but the work of the Evangelist.

IV. And now it is high time to explain that though I have hitherto condescended to adopt the method of my opponents, I have only done so in order to shew that it proves fatal to themselves. I am, to say the truth, ashamed of what has last been written,—so untrustworthy do I deem the method which, (following the example of those who have preceded me in this inquiry,) I have hitherto pursued. The "Concordance test,"—(for that is probably as apt and intelligible a designation as can be devised for the purely mechanical process whereby it is proposed by a certain school of Critics to judge of the authorship of Scripture,)—is about the coarsest as well as about the most delusive that could be devised. By means of this clumsy and vulgar instrument, especially when applied, (as in the case before us,) without skill and discrimination, it would be just as easy to prove that the first twelve verses of S. Mark's Gospel are of a suspicious character as the last.(302) In truth, except in very skilful hands, it is no test at all, and can only mislead.

Thus, (in ver. 1,) we should be informed (i.) that "Mark nowhere uses the appellation JESUS CHRIST:" and (ii.) that "εὐαγγέλιον Ἰησοῦ Χριστοῦ" is "Pauline"—We should be reminded (iii.) that this Evangelist nowhere introduces any of the Prophets by name, and that therefore the mention of "Isaiah"(303) (in ver. 2) is a suspicious circumstance:—(iv.) that a quotation from the Old Testament is "foreign to his manner,"—(for writers of this class would not hesitate to assume that S. Mark xv. 28 is no part of the Gospel;)—and (v.) that the fact that here are quotations from two different prophets, betrays an unskilful hand.—(vi.) Because S. Mark three times calls Judaea by its usual name (Ιουδαια, viz. in iii. 7: x. 1: xiii. 14), the unique designation, ἡ Ἰουδαία χώρα (in ver. 5) would be pronounced decisive against "the authorship of Mark."—(vii.) The same thing would be said of the unique expression, ἐν Ἰορδάνη ποταμῷ, which is found in ver. 5,—seeing that this Evangelist three times designates Jordan simply as Ἰορδάνης (i. 9: iii. 8: x. 1).—(viii.) That entire expression in ver. 7 (unique, it must be confessed, in the Gospel,) οὖ οὐκ εἰμὶ ἱκανος—ὑποδημάτων αὐτοῦ, would be pronounced "abhorrent to the style of Mark."—(ix.) τὸ Πνεῦμα twice, (viz. in ver. 10 and ver. 12) we should be told is never used by the Evangelist absolutely for the HOLY GHOST: but always τὸ Πνεῦμα τὸ Ἅγιον (as in ch. iii. 29: xii. 36: xiii. 11).—(x.) The same would be said of οἱ Ἱεροσολυμῖται (in ver. 5) for "the inhabitants of Jerusalem:" we should be assured that S. Mark's phrase would rather be οἱ ἀπὸ Ἱεροσολύμων,—as in ch. iii. 8 and 22.—And (xi.) the expression πιστεύειν ἐν τῷ εὐαγγελίῷ (ver. 15), we should be informed "cannot be Mark's;"—who either employs εἰς and the accusative (as in ch. ix. 92), or else makes the verb take a dative (as in ch. xi. 31: xvi. 13, 14.)—We should also probably be told that the ten following words are all "unknown to Mark:"—(xii.) τρίχες,—(xiii.) δερματίνη,—(xiv.) ὀσφύς,—(xv.) ἀκρίδες,—(xvi.) μέλι,—(xvii.) ἄγριος,(six instances in a single verse (ver. 6): a highly suspicious circumstance!),—(xviii.) κύπτειν,—(xix.) ἱμάς,—(xx.) ὑποδήματα, (all three instances in ver. 7!)—(xxi.) εὐδοκεῖν,—(xxii.) καὶ ἐγένετο ... ἦλθεν (ver. 9),—unique in S. Mark!—(xxiii.) βαπτίζεσθαι εἰς (ver 9), another unique phrase!—(xxiv.) οἱ οὐρανοί twice, (viz. in verses 10, 11) yet elsewhere, when S. Mark speaks of Heaven, (ch. vi. 41: vii. 34: viii. 11: xvi. 19) he always uses the singular.—Lastly, (xxv.) the same sorry objection which was brought against the "last twelve verses," (that πάλιν, a favourite adverb with S. Mark, is not found there,) is here even more conspicuous.

Turning away from all this,—(not, however, without an apology for having lingered over such frivolous details so long,)—I desire to point out that we have reverently to look below the surface, if we would ascertain how far it is to be presumed from internal considerations whether S. Mark was indeed the author of this portion of his Gospel, or not.

V. We must devise, I say, some more delicate, more philosophical, more real test than the coarse, uncritical expedient which has been hitherto considered of ascertaining by reference to the pages of a Greek Concordance whether a certain word which is found in this section of the Gospel is, or is not, used elsewhere by S. Mark. And I suppose it will be generally allowed to be deserving of attention,—in fact, to be a singularly corroborative circumstance,—that within the narrow compass of these Twelve Verses we meet with every principal characteristic of S. Mark's manner:—Thus,

(i.) Though he is the Author of the shortest of the Gospels, and though to all appearance he often merely reproduces what S. Matthew has said before him, or else anticipates something, which is afterwards delivered by S. Luke,—it is surprising how often we are indebted to S. Mark for precious pieces of information which we look for in vain elsewhere. Now, this is a feature of the Evangelist's manner which is susceptible of memorable illustration from the section before us.

How many and how considerable are the new circumstances which S. Mark here delivers!—(1) That Mary Magdalene was the first to behold the risen SAVIOUR: (2) That it was He who had cast out from her the "seven devils:" (3) How the men were engaged to whom she brought her joyful message,—(4) who not only did not believe her story, but when Cleopas and his companion declared what had happened to themselves, "neither believed they them." (5) The terms of the Ministerial Commission, as set down in verses 15 and 16, are unique. (6) The announcement of the "signs which should follow them that believe" is even extraordinary. Lastly, (7) this is the only place in the Gospel where The Session at the right Hand of GOD is recorded.... So many, and such precious incidents, showered into the Gospel Treasury at the last moment, and with such a lavish hand, must needs have proceeded if not from an Apostle at least from a companion of Apostles. O, if we had no other token to go by, there could not be a reasonable doubt that this entire section is by no other than S. Mark himself!

(ii.) A second striking characteristic of the second Evangelist is his love of picturesque, or at least of striking details,—his proneness to introduce exceedingly minute particulars, often of the profoundest significancy, and always of considerable interest. Not to look beyond the Twelve Verses (chap. i. 9-20) which were originally proposed for comparison,—We are reminded (a) that in describing our SAVIOUR'S Baptism, it is only S. Mark who relates that "He came from Nazareth" to be baptized.—(b) In his highly elliptical account of our LORD'S Temptation, it is only he who relates that "He was with the wild beasts."—(c) In his description of the Call of the four Disciples, S. Mark alone it is who, (notwithstanding the close resemblance of his account to what is found in S. Matthew,) records that the father of S. James and S. John was left "in the ship with the hired servants."(304)—Now, of this characteristic, we have also within these twelve verses, at least four illustrations:—

(a) Note in ver. 10, that life-like touch which evidently proceeded from an eye-witness,—"πενθοῦσι καὶ κλαίουσι." S. Mark relates that when Mary conveyed to the Disciples the joyous tidings of the LORD'S Resurrection, she found them overwhelmed with sorrow,—"mourning and weeping."

(b) Note also that the unbelief recorded in ver. 13 is recorded only there.

(c) Again. S. Mark not only says that as the two Disciples were "going into the country," (πορευόμενοι εἰς ἀγρόν,(305) ver. 12,) JESUS also "went with them"—(συν-επορεύετο, as S. Luke relates;)—but that it was as they actually "walked" along (περιπατοῦσιν) that this manifestation took place.

(d) Among the marvellous predictions made concerning "them that believe;" what can be imagined more striking than the promise that they should "take up serpents;" and suffer no harm even if they should "drink any deadly thing"?

(iii) Next,—all have been struck, I suppose, with S. Mark's proneness to substitute some expression of his own for what he found in the Gospel of his predecessor S. Matthew: or, when he anticipates something which is afterwards met with in the Gospel of S. Luke, his aptness to deliver it in language entirely independent of the later Evangelist. I allude, for instance; to his substitution of ἐπιβαλὼν ἔκλαιε (xiv. 72) for S. Matthew's ἔκλαυσε μικρῶς (xxvi. 75);—and of ὁ τέκτων (vi. 3) for ὁ τοῧ τέκτονος υιος (S. Matth. xiii. 55).—The "woman of Canaan" in S. Matthew's Gospel (γυνὴ Χαναναία, ch. xv. 22), is called "a Greek, a Syrophenician by nation" in S. Mark's (Ἑλληνὶς, Συροφοίνισσα τῷ γένει, ch. vii. 26).—At the Baptism, instead of the "opened" heavens of S. Matthew (ἀνεῷχθησαν, ch. iii. 16) and S. Luke (ἀνεῳχθῆναι, ch. iii. 22), we are presented by S. Mark with the striking image of the heavens "cleaving" or "being rent asunder" (σχιζομένους,(306) ch. i. 10).—What S. Matthew calls τὰ ὅρια Μαγδαλά (ch. xv. 39), S. Mark designates as τὰ μέρθ Δαλμανουθά (ch. viii. 10.)—In place of S. Matthew's ζύμη Σαδδουκαίων (ch. xvi. 6), S. Mark has ζύμη Ἡρώδου (ch. viii. 15.)—In describing the visit to Jericho, for the δύο τυφλοί of S. Matthew (ch. xx. 29), S. Mark gives υἱὸς Τιμαίου Βαρτίμαιος ὁ τυφλὸς ... προσαιτῶν (ch. ch. 46.)—For the κλάδους of S. Matth. xxi. 8, S. Mark (ch. xi. 8) has στοιβάδας; and for the other's πρὶν ἀλέκτορα φωνῆσαι (xxvi. 34), he has πρὶν ἢ δίς (xiv. 30.)—It is so throughout.

Accordingly,—(as we have already more than once had occasion to remark,)—whereas the rest say only ἡ μία τῶν σαββάτων, S. Mark says πρώτη σαββάτου (in ver. 9).—Whereas S. Luke (viii. 2) says ἀφ᾽ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,—S. Mark records that from her ἐκβεβλήκει ἑπτὰ δαιμόνια.—Very different is the great ministerial Commission as set down by S. Mark in ver. 15, 16, from what is found in S. Matthew xxviii. 19, 20.—And whereas S. Luke says "_their eyes were holden_ that they should not know Him," S. Mark says that "He appeared to them _in another form_." ... Is it credible that any one fabricating a conclusion to S. Mark's narrative after S. Luke's Gospel had appeared, would have ventured so to paraphrase S. Luke's statement? And yet, let the consistent truthfulness of either expression be carefully noted. _Both_ are historically accurate, but they proceed from opposite points of view. Viewed on the heavenly side, (God's side), the Disciples' "eyes" (of course) "_were _ holden_:"—viewed on the earthly side, (Man's side), the risen SAVIOUR (no doubt) "_appeared in another form_."