the part of the author: they are the product of his historical sense, as distinct from the special object and the large idea that he had before his mind in writing his Gospel. This special object and large idea presuppose the title as it were full-blown. It was not to be expected that an evangelist sitting down to write towards the end of the first century should unwind the threads of the skein which, some fifty or sixty years before, had brought his consciousness to the point where it was. To him looking back, the evolutionary process was foreshortened; and we have seen that as a consequence he allowed the language that he used about the beginning of the ministry to be somewhat more definite than on strictly historical principles it should have been. That he should do so was natural and inevitable—indeed from the point of view of the standards of his time there was no reason why he should be on his guard against such anticipations. If we distinguish between the gradual unfolding of the narrative and the total conception present to the mind of the writer throughout from the beginning, we should say that this conception assumes for Christ the fullest significance of Divine Sonship. More than this: we see, when we come to study the Gospel in detail, that the writer not only assumes the full idea of Sonship but has also dwelt upon it and thought about it and followed it out through all the logic of its contents. We may say that it is not only he that has done so but practically all the thinking portion of the Church of his time. We may see this from the comparison of St. Paul and the Epistle to the Hebrews, not to speak of other New Testament writers. The Synoptists hardly come under the head of thinkers. They are content to set down facts and impressions without analysis and without reflection. But long before St. John sat down to write, those who really were thinkers had evidently asked themselves what was the meaning and what was the origin of that title ‘Son of God’ by which the Church was agreed to designate its Master. The more active minds had evidently pressed the inquiry far home. They did not stop short at the Baptism; they did not stop short at the Birth: they saw that the Divine Sonship of Christ stretched back far beyond these recent events; they saw that it was rooted in the deepest depths of Godhead. It is true both of St. Paul and of the Epistle to the Hebrews—that is, assuming that the Epistle to the Colossians is St. Paul’s—that they have not only the doctrine of the Son but the doctrine of the Logos, all but the name.