(a) [βαπτίζων, βάπτισμα (a) βαπτισθείς (xvi. 16) (i. 4)—καὶ ἐβαπτίζοντο (i. 5)—ἐβάπτισα, βαπτίσει (i. 8)]—καὶ ἐβαπτίσθη (i. 9) (b) [κηρύσσων, ἐκήρυσσδ (b) ἐκήρυξαν (xvi. 20) (i. 7)] (b and c) κηρύσσων τὸ (c) κηρύξατε τὸ εὐαγγέλιον (i. 14)—[ἀρχὴ εὐαγγέλιον (xvi. 15) τοῦ εὐαγγελίου (i. 1)] (c and d) πιστεύετε ἐν τῷ (d) ἠπίστησαν (xvi. εὐαγγελίῳ (i. 15) 11)—οὐδὲ ἐπίστευσαν (xvi. 13)—τὴν ἀπιστίαν, οὐκ ἐπίστευσαν (xvi. 14)—ὁ πιστεύσας, ὁ ἀπιστήσας (xvi. 16)—τοῖς πιστεύσασι (xvi. 17.) Now this, to say the least, shews that there exists an unmistakable relation of sympathy between the first page of S. Mark’s Gospel and the last. The same doctrinal phraseology,(316)—the same indications of Divine purpose,—the same prevailing cast of thought is observed to occur in both. (i.) _A Gospel_ to be everywhere _preached_;—(ii.) _Faith_, to be of all required;—(iii.) _Baptism_ to be universally administered; “one LORD, one Faith, one Baptism:”—Is not _this_ the theme of the beginning of S. Mark’s Gospel as well as of the end of it? Surely it is as if on comparing the two extremities of a chain, with a view to ascertaining whether the fabric be identical or not, it were discovered that those extremities are even meant _to clasp_! (2.) But the _essential_ parallelism between S. Mark xvi. 9-20 and S. Mark i. 9-20 is a profounder phenomenon and deserves even more attention. I proceed to set down side by side, as before, what ought to require neither comment nor explanation of mine. Thus we find,—