(24‐32). (25‐34). 12. Jairus’ daughter restored (22‐43). 24. Mother and brethren seek 16. Sends out the Twelve (vi. Jesus (46‐50). 7‐13). 25. Teaches from the ship; parable of sower (xiii. 1‐12). (Returns to his own country), 53. The order in St. Luke is again different. Jesus calls Levi, chooses the Twelve, preaches the sermon on the plain, heals the Centurion’s servant, goes then from place to place preaching. Then occurs the storm on the lake, and after having healed the demoniac Jesus returns to Capernaum, cures the woman with the bloody flux, raises Jairus’ daughter and sends out the Twelve. In the Gospel of St. Mark, the parable of the sower is spoken on “the same day” on which, in the evening, Jesus crosses the lake in a storm. In the Gospel of St. Matthew, this parable is spoken long after, on “the same day” as his mother and brethren seek him, and this is after he has been in the country of the Gadarenes, has returned to Capernaum, gone about Galilee preaching, come back again to Capernaum, but has been driven away again by the conspiracy of the Pharisees. It would appear from an examination of the two Gospels that articles 23, 24 and 25 composed one document, for both St. Matthew and St. Mark used it as it is, in a block, only they differ as to where to build it in. 19, 20 and 21 formed another block of Apostolic Memorabilia, and was built in by the deutero‐Matthew in one place and by St. Mark in another. 5 and 6, and again 9 and 10, were smaller compound recollections which the compiler of St. Matthew’s Gospel and St. Mark obtained in their concrete forms. On the other hand, 3 and 16 formed recollections consisting of but one member, and are thrust into the narrative where the two compilers severally thought most suitable. We are therefore led by the comparison of the order in which events in our Lord’s life are related by St. Matthew and St. Mark, to the conclusion, that the author of the first Gospel as it stands had not St. Mark’s Gospel in its complete form before him when he composed his record. We have yet another proof that this was so. St. Matthew’s Gospel is not so full in its account of some incidents in our Lord’s life as is the Gospel of St. Mark. The compiler of the first Gospel has shown throughout his work the greatest anxiety to insert every particular he could gather relating to the doings and sayings of Jesus. This has led him into introducing the same event or saying over a second time if he found more than one version of it. Had he all the material collected in St. Mark’s Gospel at his disposal, he would not have omitted any of it. But we do not find in St. Matthew’s Gospel the following passages: