A careful examination of the phenomena presented by the synoptic Gospels leads to the irresistible conclusion that they largely consist of accounts which had been handed down by oral tradition, for a considerable time prior to their being committed to writing, and that these have been in various degrees supplemented by information derived from other sources. Assuming this to have been the case it gives an adequate account of the differences of form which they present, their variations in minor circumstances, and that most remarkable of all their phenomena, the samenesses of expression interwoven with considerable diversities, which is presented alike by the parallel narratives and discourses. The threefold and more frequently twofold form in which several of the discourses have been handed down to us, prevent us from believing that these discourses were intended to be rigid reproductions of the verbal utterances of our Lord. All they can be is an accurate account of the sense and very frequently of his words. The important question for our present consideration is, Have the Evangelists, in reporting the discourses of Jesus, imparted to them a colouring derived from their own subjective impressions or do they accurately convey to us his meaning and his meaning only? Or with respect to the point before us, Have the Evangelists in reporting the utterances of Jesus to the demoniacs and his observations on possession to his disciples given us the substance of what He actually said, or their own impressions of what He might have said? I reply, the internal grounds for assuming their accuracy are strong. This is vouched for by the fact that while we have a three or twofold report of the same discourse, varying very considerably in words and arrangement, and while we have whole sentences in one Evangelist which materially aid in determining the meaning, either omitted in one or inserted in another, still with all these variations in expression, the variations in sense are of the smallest possible importance. This being the case the whole aspect of the discourses leads us to infer that they are altogether unaffected by the subjective impressions of those who reported them. They are indelibly stamped with the mind of Jesus himself and with his alone. There are many points on which his teaching ran strongly counter to the subjective impressions of those who reported it. Here then if such impressions had intruded themselves we should be certain to find indications of such intrusion, and that in no doubtful form. But there are none. The theory therefore of the introduction of the subjective impressions of the followers of our Lord into the discourses has no foundation in their contents, and therefore it is wholly illegitimate to assume it for the solution of a difficulty.