That this second version of the “Life of Jeschu” is later than the first one, I think there can be little doubt. It is more full of absurdities than the first, it adopts German household tales, and exhibits an ignorance of history even more astounding than in the first Life. The preachers of the “Evangelium” marry wives, and there is a burning of images of St. Mary and our Lord. These are _perhaps_ indications of its having been composed after the Reformation. Luther did not know anything of the Life published later by Huldrich. The only Toledoth Jeschu he was acquainted with was that afterwards published by Wagenseil. PART II. THE LOST PETRINE GOSPELS. Under this head are classed all those Gospels whose tendency is Judaizing, which sprang into existence in the Churches of Palestine and Syria. These may be ranged in two sub‐classes— a. Those akin to the Gospel of St. Matthew. b. Those related to the Gospel of St. Mark. To the first class belong— 1. The Gospel of the Twelve, or of the Hebrews. 2. The Gospel of the Clementines. To the second class belong, probably— 1. The Gospel of St. Peter. 2. The Gospel of the Egyptians. I. The Gospel Of The Hebrews. 1. The Fragments extant. Eusebius quotes Papias, Irenaeus and Origen, as authorities for his statement that St. Matthew wrote his Gospel first in Hebrew. Papias, a contemporary of Polycarp, who was a disciple of St. John, and who carefully collected all information he could obtain concerning the apostles, declares that “Matthew wrote his Gospel in the Hebrew dialect,(137) and that every one translated it as he was able.”(138) Irenaeus, a disciple of Polycarp, and therefore also likely to have trustworthy information on this matter, says, “Matthew among the Hebrews wrote a Gospel in their own language, while Peter and Paul were preaching the gospel at Rome, and founding the Church there.”(139) In a fragment, also, of Irenaeus, edited by Dr. Grabe, it is said that “the Gospel according to Matthew was written to the Jews, for they earnestly desired a Messiah of the posterity of David. Matthew, in order to satisfy them on this point, began his Gospel with the genealogy of Jesus”.(140) Origen, in a passage preserved by Eusebius, has this statement: “I have learned by tradition concerning the four Gospels, which alone are received without dispute by the Church of God under heaven, that the first was written by St. Matthew, once a tax‐gatherer, afterwards an apostle of Jesus Christ, who published it for the benefit of the Jewish converts, composed in the Hebrew language.”(141) And again, in his Commentary on St. John, “We begin with Matthew, who, according to tradition, wrote first, publishing his Gospel to the believers who were of the circumcision.”