that the Gospel by no means excludes a Galilean ministry, but rather presupposes it. We are expressly told (in iv. 44) of the reason which caused Jesus to retire from Judaea to Galilee, and it is rather implied that the stay there would be of considerable duration. (‘After the two days he went forth from thence into Galilee. For Jesus himself testified, that a prophet hath no honour in his own country.’) Again, in vii. 4, the brethren of Jesus taunt Him with avoiding the head quarters of Judaism. Their words imply that His work had been done in the obscurity of a province (‘No man doeth anything in secret, and himself seeketh to be known openly’). He had not as yet manifested Himself to the world. On the other hand, when we come to examine the evidence of the Synoptics we find that it too is by no means so clear as it might seem at first sight. From the critical point of view what we have to deal with is not our Gospels as we have them, but the original documents out of which they are composed. Thus their evidence is really reduced to that of the main document, which is common to all three and is practically identical with our present Gospel of St. Mark. The second leading document, commonly known as the _Logia_, was a collection (in the main) of sayings with very few exact notes of place or time; and one or two allusions in this would perhaps be better satisfied by a Judaean ministry. In any case that would be true of the special source, or sources, of St. Luke. For instance, the story of Mary and Martha (Luke x. 38-42) points to Bethany; and parables like those of the Good Samaritan and the Pharisee and the Publican would have more local colour if delivered in or near Jerusalem. Going back to the ground-document, we must remember that that too does not profess to be a biography: it is in the strictest sense a Gospel, the main object of which is to produce belief. If we may accept the well-attested tradition as to its origin—that it was put together from material supplied by the occasional preaching of St. Peter—completeness and consecutiveness are not what we should look for. There can be little doubt that this Gospel was really full of gaps, into which there is nothing to prevent us from inserting such southward excursions as we find described in the Fourth Gospel. It is true that there is something rather strange in the fact that our Second Gospel should be so predominantly taken up with Galilee. Nothing that we know quite serves to explain this. But, however that may be, the unsolved problem has more to do with St. Mark than with St. John.