If we now turn to the doctrine said to have been taught by Jesus and his disciples, we shall find a close parallel between it and that of the Indian teacher. For example, John says (1 Epis. ii. 15,16) "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eye, and the pride of life, is not of the Father but is of the world." Paul says (Rom. xii. 2) "Be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God." James also says (ch. iv. 4) "Know ye not that the friendship of the world is enmity with God; whosoever, therefore, will be a friend of the world, is the enemy of God." Again, we find in Matthew xix., Mark x., and Luke xii., the story of a young man who was possessed of wealth, probably scarcely less than that of Sakya Muni, and whose life had been conscientiously conducted, according to the commandments which he knew, and who having heard of Jesus, came to ask him if there were a more certain way of salvation than the one he was in. To him the reply is,--"If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me." In the verses, moreover, which follow, there is a remark from the same teacher to the effect, that "every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold, and shall inherit everlasting life." Once again, we find an exact counterpart of Buddha's teaching in the sermon on the Mount, which is recorded in Matth. vi. 25-34--"I say unto you, take no thought for your life, what ye shall eat or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better than they?... Why take ye thought for raiment, consider the lilies of the field... if God so clothe the grass... shall he not much more clothe you? Therefore take no thought, saying, what shall we eat, or what shall we drink, or wherewithal shall we be clothed?... Take therefore no thought for the morrow... sufficient unto the day is the evil thereof." Other similar passages might readily be given, but the above suffice to demonstrate the Buddhistic teaching of the prophet of Nazareth.