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CHAPTER I.
THE DISCREPANCIES BETWEEN THE SEVERAL GOSPELS.

I know not a more rash or unphilosophical conduct of the understanding, than to reject the substance of a story by reason of some diversity in the circumstances with which it is related. The usual character of human testimony is substantial truth under circumstantial variety. This is what the daily experience of courts of justice teaches. When accounts of a transaction come from the mouths of different witnesses, it is seldom that it is not possible to pick out apparent or real inconsistencies between them. These inconsistencies are studiously displayed by an adverse pleader, but oftentimes with little impression upon the minds of the judges. On the contrary, a close and minute agreement induces the suspicion of confederacy and fraud. When written histories touch upon the same scenes of action; the comparison almost always affords ground for a like reflection. Numerous, and sometimes important, variations present themselves; not seldom, also, absolute and final contradictions; yet neither one nor the other are deemed sufficient to shake the credibility of the main fact. The embassy of the Jews to deprecate the execution of Claudian’s order to place his statute, in their temple, Philo places in harvest, Josephus in seed time; both contemporary writers. No reader is led by this inconsistency to doubt whether such an embassy was sent, or whether such an order was given. Our own history supplies examples of the same kind. In the account of the Marquis of Argyle’s death, in the reign of Charles the Second, we have a very remarkable contradiction. Lord Clarendon relates that he was condemned to be hanged, which was performed the same day; on the contrary, Burnet, Woodrew, Heath, Echard, concur in stating that he was beheaded; and that he was condemned upon the Saturday, and executed upon the Monday. (See Biog. Britann.) Was any reader of English history ever sceptic enough to raise from hence a question whether the Marquis of Argyle was executed or not? Yet this ought to be left in uncertainty, according to the principles upon which the Christian history has sometimes been attacked. Dr. Middleton contended, that the different hours of the day assigned to the crucifixion of Christ, by John and by the other Evangelists, did not admit of the reconcilement which learned men had proposed: and then concludes the discussion with this hard remark; “We must be forced, with several of the critics, to leave the difficulty just as we found it, chargeable with all the consequences of manifest inconsistency.” (Middleton’s Reflections answered by Benson, Hist. Christ. vol. iii. p. 50.) But what are these consequences? By no means the discrediting of the history as to the principal fact, by a repugnancy (even supposing that repugnancy not to be resolvable into different modes of computation) in the time of the day in which it is said to have taken place.

A great deal of the discrepancy observable in the Gospels arises from omission; from a fact or a passage of Christ’s life being noticed by one writer which is unnoticed by another. Now, omission is at all times a very uncertain ground of objection. We perceive it, not only in the comparison of different writers, but even in the same writer when compared with himself. There are a great many particulars, and some of them of importance, mentioned by Josephus in his Antiquities, which, as we should have supposed, ought to have been put down by him in their place in the Jewish Wars. (Lardner, part i. vol. ii. p. 735, et seq.) Suetonius, Tacitus, Dio Cassius, have, all three, written of the reign of Tiberius. Each has mentioned many things omitted by the rest, (Lardner, part i. vol. ii. p. 743.) yet no objection is from thence taken to the respective credit of their histories. We have in our own times, if there were not something indecorous in the comparison, the life of an eminent person written by three of his friends, in which there is very great variety in the incidents selected by them; some apparent, and perhaps some real contradictions; yet without any impeachment of the substantial truth of their accounts, of the authenticity of the books, of the competent information or general fidelity of the writers.

But these discrepancies will be still more numerous, when men do not write histories, but memoirs: which is, perhaps, the true name and proper description of our Gospels: that is, when they do not undertake, nor ever meant to deliver, in order of time, a regular and complete account of all the things of importance which the person who is the subject of their history did or said; but only, out of many similar ones, to give such passages, or such actions and discourses, as offered themselves more immediately to their attention, came in the way of their inquiries, occurred to their recollection, or were suggested by their particular design at the time of writing.

This particular design may appear sometimes, but not always, nor often. Thus I think that the particular design which Saint Matthew had in view whilst he was writing the history of the resurrection was to attest the faithful performance of Christ’s promise to his disciples to go before them into Galilee; because he alone, except Mark, who seems to have taken it from him, has recorded this promise, and he alone has confined his narrative to that single appearance to the disciples which fulfilled it. It was the preconcerted, the great and most public manifestation of our Lord’s person. It was the thing which dwelt upon Saint Matthew’s mind, and he adapted his narrative to it. But, that there is nothing in Saint Matthew’s language which negatives other appearances, or which imports that this his appearance to his disciples in Galilee, in pursuance of his promise, was his first or only appearance, is made pretty evident by Saint Mark’s Gospel, which uses the same terms concerning the appearance in Galilee as Saint Matthew uses, yet itself records two other appearances prior to this: “Go your way, tell his disciples and Peter, that he goeth before you into Galilee: there shall ye see him as he said unto you” (xvi. 7). We might be apt to infer from these words, that this was the first time they were to see him; at least, we might infer it, with as much reason as we draw the inference from the same words in Matthew: the historian himself did not perceive that he was leading his readers to any such conclusion; for, in the twelfth and following verses of this chapter, he informs us of two appearances, which, by comparing the order of events, are shown to have been prior to the appearance in Galilee. “He appeared in another form unto two of them, as they walked, and went into the country; and they went and told it unto the residue, neither believed they them: afterwards he appeared unto the eleven, as they sat at meat, and upbraided them with their unbelief, because they believed not them that had seen him after he was risen.”

Probably the same observation, concerning the particular design which guided the historian, may be of use in comparing many other passages of the Gospels.

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