2. What would be gained by demonstrating,—(as I am of course prepared to do,)—that there is really no inconsistency whatever between anything which S. Mark here says, and what the other Evangelists deliver? I should have proved that,—(assuming the other Evangelical narratives to be authentic, i.e. historically true,)—the narrative before us cannot be objected to on the score of its not being authentic also. But by whom is such proof required?
(a) Not by the men who insist that errors are occasionally to be met with in the Evangelical narratives. In their estimation, the genuineness of an inspired writing is a thing not in the least degree rendered suspicious by the erroneousness of its statements. According to them, the narrative may exhibit inaccuracies and inconsistencies, and may yet be the work of S. Mark. If the inconsistencies be but “trifling,” and the inaccuracies “minute,”—these “sound Theologians,” (for so they style themselves,[325]) “have no dread whatever of acknowledging” their existence. Be it so. Then would it be a gratuitous task to set about convincing them that no inconsistency, no inaccuracy is discoverable within the compass of these Twelve concluding Verses.
(b) But neither is such proof required by faithful Readers; who, for want of the requisite Scientific knowledge, are unable to discern the perfect Harmony of the Evangelical narratives in this place. It is only one of many places where a primâ facie discrepancy, though it does not fail to strike,—yet (happily) altogether fails to distress them. Consciously or unconsciously, such readers reason with themselves somewhat as follows:—"God's Word, like all God's other Works, (and I am taught to regard God's Word as a very masterpiece of creative skill;)—the blessed Gospel, I say, is full of difficulties. And yet those difficulties are observed invariably to disappear under competent investigation. Can I seriously doubt that if sufficient critical skill were brought to bear on the highly elliptical portion of narrative contained in these Twelve Verses, it would present no [pg 190] exception to a rule which is observed to be else universal; and that any apparent inconsistency between S. Mark's statements in this place, and those of S. Luke and S. John, would also be found to be imaginary only?"
This then is the reason why I abstain from entering upon a prolonged Inquiry, which would in fact necessitate a discussion of the Principles of Gospel Harmony,—for which the present would clearly not be the proper place.
VIII. Let it suffice that, in the foregoing pages,—
1. I have shewn that the supposed argument from “Style,” (in itself a highly fallacious test,) disappears under investigation.
It has been proved (pp. [142-5]) that, on the contrary, the style of S. Mark xvi. 9-20 is exceedingly like the style of S. Mark i. 9-20; and therefore, that it is rendered probable by the Style that the Author of the beginning of this Gospel was also the Author of the end of it.
2. I have further shewn that the supposed argument from “Phraseology,”—(in itself, a most unsatisfactory test; and as it has been applied to the matter in hand, a very coarse and clumsy one;)—breaks down hopelessly under severe analysis.
Instead of there being twenty-seven suspicious circumstances in the Phraseology of these Twelve Verses, it has been proved (pp. [170-3]) that in twenty-seven particulars there emerge corroborative considerations.
3. Lastly, I have shewn that a loftier method of Criticism is at hand; and that, tested by this truer, more judicious, and more philosophical standard; a presumption of the highest order is created that these Verses must needs be the work of S. Mark.