observer that, in the fourth Gospel, we are introduced to a perfectly new system of instruction, and to an order of ideas of which there is not a vestige in the Synoptics. Instead of short and concise lessons full of striking truth and point, we find nothing but long and involved dogmatic discourses of little practical utility. The limpid spontaneity of that earlier teaching, with its fresh illustrations and profound sentences uttered without effort and untinged by art, is exchanged for diffuse addresses and artificial dialogues, in which labour and design are everywhere apparent. From pure and living morality couched in brief incisive sayings, which enter the heart and dwell upon the ear, we turn to elaborate philosophical orations without clearness or order, and to doctrinal announcements unknown to the Synoptics. To the inquiry: "What shall I do to inherit eternal life?" Jesus replies, in the Synoptics: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and thy neighbour as thyself,... this do, and thou shalt live."(1) In the fourth Gospel, to the question: "What must we do, that we may work the works of God?" Jesus answers, "This is the work of God, that ye should believe in him whom he sent."(2) The teaching of Jesus, in the Synoptics, is almost wholly moral and, in the fourth Gospel, it is almost wholly dogmatic. If Christianity consist of the doctrines preached in the fourth Gospel, it is not too much to say that the Synoptics do not teach Christianity at all. The extraordinary phenomenon is presented of three Gospels, each professing to be complete in itself and to convey the good tidings of salvation to man, {466}