4. Lastly, it differs from other codes by the authoritative sanction which is given to the words by the person of the speaker. “He spoke as one having authority, and not as the scribes.” All the weight of His mysterious person, all the majesty of His tone, His demeanour, His authority, go to give sanction to this law which He uttered: and not only to give it sanction, in the sense of making men feel that they were dealing with one whose mysterious power it would be better not to offend: His person gives sanction to His words also by inspiring the profoundest confidence that He who makes the claim will also provide strength to correspond with it. III I must say one word about a problem which could not by any means be satisfactorily dealt with in the space now at our disposal. We know that the critics of the Gospel narratives are in our time occupied with nothing so much as with the difficult problem of the relation which the Gospels bear to one another. This problem presents itself in connexion with our present subject. The Sermon on the Mount as given in St. Matthew corresponds, though with many differences, to what you find scattered over a great number of different chapters in St. Luke――vi. 20‒49, xi. 1‒4, 9‒13, 33‒36, xii. 22‒31, 58‒59, xiii. 24‒27, xiv. 34‒35, xvi. 13, 17‒18.[8] Now what are we to say about the relation of these two accounts of the same teaching? There is a good deal that is most characteristic in St. Matthew’s sermon which has nothing corresponding to it in the other evangelist, e.g. the spiritual treatment of the Commandments and of the typical religious duties of prayer, almsgiving and fasting; but where they are on the same ground they are often so closely similar that it is plain they are drawing from the same source. Whether this source was oral or written is a question we need not now discuss; but what are we to say of the different treatment of the same material? It is throughout the method of St. Matthew to collect or group similar incidents or sayings. Thus he gives us a group of miracles (ch. viii‒ix), a group of seven parables (ch. xiii), a long denunciation of the Pharisees which is represented in two different passages of St. Luke’s Gospel (ch. xxiii), and a great group of discourses about “the end” of which the same thing may be said (ch. xxiv). Judging from his general method, then, we should conclude that in the Sermon on the Mount we have grouped together sayings which probably were uttered in fact, as St. Luke represents, on different occasions. For it is St. Luke’s intention throughout to present events “in order,” and the sayings of Christ each in its proper context.