more to the conclusion that though we cannot say that the whole of Matt. owes its form to oral teaching, yet many sections of it are moulded by oral teaching. It must lastly be noted that although the collection of Logia employed in Luke contained much material which is also found in Matt., the parallel passages vary considerably in style and language. Examination of these passages seldom enables us to prove what expressions were specially characteristic of the Logia. But we can assert with a fair amount of confidence that the version, or versions, of the Logia so employed, had a simple and Hebraic style; and that whereas Luke has kept the order of the Logia better than Matt., the latter preserves the style more faithfully. In addition to Mark and collections of the Logia, St. Matthew and St. Luke employed other sources now unknown to us. The narratives of the infancy and the Resurrection are independent, and are so different that they point both to the fact that the two evangelists were here employing different sources, and that each was unacquainted with the Gospel written by the other. Also, St. Luke's account of our Lord's ministry in Peraea and elsewhere, contained in ix. 51-xix. 28, is peculiar to his Gospel. [Sidenote: The relation of St. John's Gospel to the Synoptic Gospels.] The difference between the theological tone of St. John's Gospel and that which we find in the Synoptists is mentioned {27} in our account of the separate Gospels. Besides this difference of tone, there is a decided difference in the march of the events which are recorded and some difference in the narrative of passages which are parallel. The first rough impression which we gather from the Synoptists is that our Lord did not visit Jerusalem until shortly before the Crucifixion. Matthew and Mark refer to one Passover only for which Jesus comes to Jerusalem. The scene of His ministry is Galilee. On the other hand, the centre of interest in John is not Galilee, but Jerusalem and Judaea. But a minute examination proves that the narrative of St. John fits that of the Synoptists in a remarkable manner. In the first place, the Synoptists give us hints of our Lord's earlier visits to Judaea and Jerusalem. In Luke iv. 44 (see margin R.V.) we find Him preaching in the synagogues of Judaea (cf. Acts x. 37). In Luke v. 17 the presence in Galilee of Pharisees from _Jerusalem_ is a testimony to the impression which Christ had produced in the holy city. Both Matt. (xxiii. 37) and Luke (xiii. 34) record the lament of our Lord, "O _Jerusalem_, . . . how _often_ would I," etc. So from John iv. 3, 43 we learn of our Lord returning to _Galilee_ after His first visit to Jerusalem. This second journey into Galilee recorded by St. John brings us to a point corresponding with the early days of the ministry in Galilee described by the Synoptists. In John vi.-vii. 9 we have narratives connected with _Galilee_, and this section belongs to an