This Gospel was certainly known to the writer of the Canonical Epistle to the Hebrews, for he twice takes this statement as authoritative. “For unto which of the angels said he at any time, Thou art my Son, this day, have I begotten thee?” and more remarkably, “Christ glorified not himself to be made an high‐priest; but he that said unto him, Thou art my Son, to‐day have I begotten thee.”(213) In the latter passage the author is speaking of the calling of priests being miraculous and manifest; and then he cites this call of Christ to the priesthood as answering these requirements. The order of events is not the same in the Gospel of Twelve and in that of St. Matthew: verses 14 and 15 of the latter, modified in an important point, come in the Ebionite Gospel after verses 16 and 17. There is a serious discrepancy between the account of the baptism of our Lord in St. Matthew and in St. John. In the former Canonical Gospel, the Baptist forbids Christ to be baptized by him, saying, “I have need to be baptized of thee, and comest thou to me?” But Jesus bids him: “Suffer it to be so now, for thus it becometh us to fulfil all righteousness.” Then Jesus is baptized, and the heavens are opened. But in St. John’s Gospel, the Baptist says, “I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining upon him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record, that this is the Son of God.”(214) Now the account in the Gospel of the Twelve removes this discrepancy. John does not know Jesus till after the light and the descent of the dove and the voice, and then he asks to be baptized by Jesus. It is apparent that the passage in the lost Gospel is more correct than that in the Canonical one. In the latter there has been an inversion of verses destroying the succession of events, and thus producing discrepancy with the account in St. John’s Gospel. With these passages from the Gospel of the Twelve may be compared a curious one from the Testament of the Twelve Patriarchs. It occurs in the Testament of Levi, and is a prophecy of the Messiah. “The heavens shall open for thee, and from above the temple of glory the voice of the Father shall dispense sanctification upon him, as has been promised unto Abraham, the father of Isaac.” The passage quoted by St. Epiphanius is wholly unobjectionable doctrinally. It is not so with that quoted by St. Jerome; it is of a very different character. It exhibits strongly the Gnostic ideas which infected the stricter sect of the Ebionites.