sentence of the same general import,--in an account
of the same occurrence by another Evangelist, for him straightway to
insist that the sentence, the clause, the word, has been imported into
the commonly received Text from such parallel place; and to reject it
accordingly.

But, as the thoughtful reader must see, this is not allowable, except
under peculiar circumstances. For first, whatever _a priori_
improbability might be supposed to attach to the existence of identical
expressions in two Evangelical records of the same transaction, is
effectually disposed of by the discovery that very often identity of
expression actually does occur. And (2), the only condition which could
warrant the belief that there has been assimilation, is observed to be
invariably away from Dr. Tischendorf's instances.--viz. a sufficient
number of respectable attesting witnesses: it being a fundamental
principle in the law of Evidence, that the very few are rather to be
suspected than the many. But further (3), if there be some marked
diversity of expression discoverable in the two parallel places; and if
that diversity has been carefully maintained all down the ages in either
place;--then it may be regarded as certain, on the contrary, that there
has not been assimilation; but that this is only one more instance of
two Evangelists saying similar things or the same thing in slightly
different language. Take for example the following case:--Whereas St.
Matt. (xxiv. 15) speaks of 'the abomination of desolation [Greek: to
rhethen DIA Daniel tou prophetou], standing ([Greek: hestos]) in the
holy place'; St. Mark (xiii. 14) speaks of it as '[Greek: to rhethen UPO
Daniel tou prophetou] standing ([Greek: hestos]) where it ought not.'
Now, because [Symbol: Aleph]BDL with copies of the Italic, the Vulgate,
and the Egyptian versions omit from St. Mark's Gospel the six words
written above in Greek, Tischendorf and his school are for expunging
those six words from St. Mark's text, on the plea that they are probably
an importation from St. Matthew. But the little note of variety which
the Holy Spirit has set on the place in the second Gospel (indicated
above in capital letters) suggests that these learned men are mistaken.
Accordingly, the other fourteen uncials and all the cursives,--besides
the Peshitto, Harkleian, and copies of the Old Latin--a much more
weighty body of evidence--are certainly right in retaining the words in
St. Mark xiii. 14.

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