which have actually omitted the doctrines which are the condition of that salvation. The fourth Gospel practically expounds a new religion. It is undeniable that morality and precepts of love and charity for the conduct of life are the staple of the teaching of Jesus in the Synoptics, and that dogma occupies so small a place that it is regarded as a subordinate and secondary consideration. In the fourth Gospel, however, dogma is the one thing needful, and forms the whole substance of the preaching of the Logos. The burden of his teaching is: "He that believeth on the Son, hath eternal life, but he that believeth not the Son, shall not see life, but the wrath of God abideth on him."(1) It is scarcely possible to put the contrast between the Synoptics and the fourth Gospel in too strong a light If we possessed the Synoptics without the fourth Gospel, we should have the exposition of pure morality based on perfect love to God and man. If we had the fourth Gospel without the Synoptics, we should have little more than a system of dogmatic theology without morality. Not only is the doctrine and the terminology of the Jesus of the fourth Gospel quite different from that of the Jesus of the Synoptics, but so is the teaching of John the Baptist. In the Synoptics, he comes preaching the Baptism of repentance(2) and, like the Master, inculcating principles of morality;(3) but in the fourth Gospel he has adopted the peculiar views of the author, proclaims "the Lamb of God which taketh away the sins of the world,"(4) and bears witness that he is "the Son of God."(5) We hear of the Paraclete for the first time in the fourth Gospel It is so impossible to ignore the distinct individuality {467}