deliberately desired to deny the connection of Jesus with Nazareth and Galilee, in accordance with his evident intention of associating the Logos only with the Holy City. We must not pause to show that the author is generally unjust to the Galilaeans, and displays an ignorance regarding them very unlike what we should expect from the fisherman of Galilee.(1) We have already alluded to the artificial character of the conversation with the woman of Samaria, which, although given with so much detail, occurred at a place totally unknown (perhaps allegorically called the "City of Lies"), at which the Apostle John was not present, and the substance of which was typical of Samaria and its five nations and false gods. The continuation in the Gospel is as unreal as the conversation. Another instance displaying personal ignorance is the insertion into a discourse at the Last Supper, and without any appropriate connection with the context, the passage "Verily, verily, I say unto you: he that receiveth whomsoever I send, receiveth me, and he that receiveth me receiveth him that sent me."(2) In the Synoptics, this sentence is naturally represented as part of the address to the disciples who are to be sent forth to preach the Gospel;(3) but it is clear that its insertion here is a mistake.(4) Again, a very obvious slip, which betrays that what was intended for realistic detail is nothing but a reminiscence of some earlier Gospel misapplied, occurs in a later part {450} of the discourses very inappropriately introduced as being delivered on the same occasion. At the end of xiv. 31, Jesus is represented, after saying that he would no more talk much with the disciples, as suddenly breaking off with the words: "Arise, let us go hence" [------]. They do not, however, arise and go thence, but, on the contrary, Jesus at once commences another long discourse: "I am the true vine," &c. The expression is merely introduced artistically to close one discourse, and enable the writer to begin another, and the idea is taken from some earlier work. For instance, in our first Synoptic, at the close of the Agony in the Garden which the fourth Gospel ignores altogether, Jesus says to the awakened disciples: "Rise, let us go" [------].(1) We need not go on with these illustrations, but the fact that the author is not an eyewitness recording scenes which he beheld and discourses which he heard, but a writer composing an ideal Gospel on a fixed plan, will become more palpable as we proceed.