between him and his disciples before the crucifixion is omitted. This miraculous conversion of the elements has been one of the holy mysteries of the Church for ages past. It has been the bigot's wand. Millions have fallen down before the Host. It led the crusades. The fair fields of Europe and Asia have been whitened by the bones of its victims. In fine, it has been the armory in which fanaticism has forged her most fatal and dangerous weapons. With John, the body of Christ is never dead--the grave cannot hold it; but it exists in a mysterious union with the Church, so that every time the devout believer eats of the bread, or touches the sacred cup to his lips, he partakes of the flesh and drinks the blood of the Son of God. Such is the dogma which took its rise in the last half of the second century, the offspring of a bitter, heated controversy which demands that reason be strangled to make room for faith. It is the fate of this dogma, as it is of all like it, to be associated with others equally false and absurd. It can have no fellowship with truth. Speaking of Christ, John says: "The same was in the beginning with God. All things were made by him, and without him was not anything made that was made." (Chap. i. 2, 3.) Christ says of himself: "For I came down from heaven, not to do mine own will, but the will of him that sent me." (Chap. vi. 38.) He was on earth thirty-three years. In what business was this creator of worlds engaged for thirty years of this time? If anything, so far as we can know, it was the business of a carpenter. Did he do his Heavenly Father's business all this time? This is what he says himself he was sent to do. The first proof he gave of the power of a god, while here, was at Cana. It was here that he first manifested forth his glory, and inspired his disciples with faith. The first three Gospels leave Christ to his humanity to the time the angels took charge of him, and subject him, like other mortals, to human employments. In John, a god with power to create worlds is bound up in the fate of mortals for thirty years, and only escapes thralldom when the spell is broken at the marriage feast. Would he, who was with God in the beginning, whose word was sufficient to create worlds, submit to a fate like this? The interview between Christ and the woman of Samaria affords abundant evidence of the spurious character of the fourth Gospel, and that the writer was some Greek who was ignorant of the religion of Moses and the Jews.