walking on the sea, enabled him also to do so and saved him from drowning. Neither does he tell those to whom he writes that Jesus conferred his blessing upon him when he pronounced him “the Christ, the Son of the living God;” nor that Jesus, after he had suspiciously asked him three times whether he loved him, and had as often received affirmative answers, charged him to feed his flock. Of course we cannot expect him to have recorded in his Epistles that Jesus graced him with the epithet “Satan,” or that he denied the same Jesus thrice. If it was the son of Zebedee who wrote “the General Epistle of James” (about the authorship of which Christians have not as yet agreed), it would not seem too great a tribute to his divine Master for him to refer to some of his mighty words and deeds which he must have witnessed. Or if the author is the brother of Jesus (which is not very likely, since all his relatives except his mother shunned him), he could deplore the fact that he and his brothers—Joses, Simon, and Judas—_did not believe_ in the pretensions of their divine brother, Jesus. But the very name of Jesus is mentioned, and that casually, only thrice in the whole Epistle. John, “the beloved disciple,” could in one of his Epistles, or at least in that which it is agreed he wrote—to the confirmation of the genuineness of Matthew, Mark, and Luke’s Gospels—have adverted to that curious incident of his mother asking Jesus to allow him and his brother James to sit on each side of him in his kingdom; or could, with a mixture of joy and sorrow, ruminate on the pleasure he had felt in accompanying Peter to prepare the last Passover which they had eaten with their divine Master, and bemoan the fatal disaster which shortly after overtook his Lord. But he writes not one word about these remarkable events, or about anything that occurred personally between him and Jesus. Indeed, the writers of the Epistles totally ignore the contents of the Gospels. How, then, is this fact to be accounted for? Did the writers of the Epistles—whoever they were—know anything at all about the contents of the present Gospels? Are we not entitled to infer that either the churches, etc. to which these Epistles were addressed were much older than the date of the Gospels, and even than the time at which the Christ of the Gospels was born, or that, if the present Gospels then existed, the authors of the Epistles knew nothing of them? CONCLUSION.