unto Simon, his disciple, treasure in heave: and come sitting near him, Simon, son and follow me. But when the of Jonas, it is easier for a young man heard that saying, camel to go through the eye of he went away sorrowful: for he a needle, than for a rich man had great possessions. Then to enter into the kingdom, of said Jesus unto his disciples, heaven_.”(205) Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.” The comparison of these two accounts is not favourable to that in the Canonical Gospel. It is difficult to understand how a Jew could have asked, as did the rich young man, what commandments he ought to keep in order that he might enter into life. The Decalogue was known by heart by every Jew. Moreover, the narrative in the lost Gospel is more connected than in the Canonical Gospel. The reproach made by our Lord is admirably calculated to bring home to the rich man’s conscience the truth, that, though professing to observe the letter of the Law, he was far from practising its spirit; and this leads up quite naturally to the declaration of the difficulty of a rich man obtaining salvation, or rather to our Lord’s repeating a proverb probably common at the time in the East.(206) And lastly, in the proverb addressed aside to Peter, instead of to the rich young man, that air of harshness which our Lord’s words bear in the Canonical Gospel, as spoken to the young man in his sorrow, entirely disappears. The proverb is uttered, not in stern rebuke, but as the expression of sad disappointment, when the rich man has retired. Another fragment from the Gospel of the Hebrews relates to the baptism of our Lord. The Gospel of St. Matthew gives no explanation of the occasion, the motive, of Jesus coming to Jordan to the baptism of John. It says simply, “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.”(207) But the Nazarene Gospel is more explicit. “_Behold, his mother and his brethren said unto him, John the Baptist baptizeth for the remission of sins; let us go and be baptized of him. But he said unto them, What sin have I committed, that I should be baptized of him, unless it be that in saying this I am in ignorance?_”(208) This is a very singular passage. We do not know the context, but we may presume that our Lord yields to the persuasion of his mother. Such is the tradition preserved in another apocryphal work, the “Preaching of St. Paul,” issuing from an entirely different source, from a school hostile to the Nazarenes.(209)