that of Cerinthus, to be the fame with the Gofpel of the Nazarenes; and therefore fhall not need here to produce the teftimonies of the antients concerning them, but muft defire the reader to look back on Chap. VII. Numb. V. Chap. X. Numb. VIII. and Chap. XII. Numb. X. N. B. Secondly, the Gospel of the Ebionites, and that according to the Hebrews, appear fo evidently to have been in the greatest part the fame with this Nazarene Gospel, that as I have omitted faying any thing of them in their proper places, in the Alphabet, fo I fhall here produce what is faid concerning them, promifcuously with that which is faid of the Gofpel of the Nazarenes. This premised, according to my method, I shall I. Endeavour to produce all that is faid of it by, and all that remains of it in, any writer of the four first centuries. J. St. Paul, Θαυμάζω ὅτι ἔτω ταχέως μετ Gal. i. 6. I marvel that ye are so foon removed from him, that called you into the Grace of L hrift, unto another Gospel: which is not another; but there be fome that trouble you, and would pervert the Gofpel of Chrift. But though we, or an Angel from heaven, preach any other Gofpel unto you, than that we preached unto you, let him be accurfed. I have above a attempted to prove, that St. Paul in these words had reference to the Gospel of the Nazarenes, and by a farther acquaintance with these Nazarenes and their Gospel, am abundantly confirmed in that conjecture; as, I perfuade 3 Part 1. chap. 2. myfelf, myself, every impartial reader will also be, that fhall compare it with the following accounts. 2. By Hegefippus 3, or rather Eufebius, fpeaking concerning Hegefippus. He has alfo wrote (laid down) fome things concerning the Gopel according to the He brews, and Syrians, as alfo concerning the Hebrew language, by which he evidences that he was converted from Judaism to Christianity. Alexandrinus. And it is written in the Gof Bel according to the Hebrews, he who admires hall reign, and he who reigns fhall be at ease. Evangelio quodam, quod dicitur fecundum Hebræos (fi tamen placet alicui fufcipere illud, non ad auctoritatem, fed ad manifeftationem propofitæ quæftionis); Dixit, inquit, ad eum alter divitum, Magifter, quid bonum faciens vivam? Dixit ei, Homo, legem & prophetas fac: refpondit ad eum, Feci; dixit ei, Vade, vende omnia quæ poffides, & divide pauperibus, & veni, sequere me. Cœpit autem dives fcalpere caput fuum, & non placuit ei; & dixit ad eum Dominus, Quomodo dicis, legem feci & prophetas? quoniam fcriptum eft in lege, Diliges proximum tuum ficut teipfum ; & ecce multi fratres filii Abrahæ amicti funt ftercore, morientes præ fame, & domus tua plena eft multis bonis, & non egreditur omnino aliquid ex ea ad eos. Et converfus, dixit Simoni difcipulo fuo, fedenti apud fe, Simon, fili Joannæ, facilius eft camelum intrare per foramen acus, quam divitem in regnum cœlorum. ten in a certain Gospel, which is intitled according to the Hebrews, (if any one be pleas ed to receive it, not as of any authority, but only for illuftration of the prefent queftion); A certain rich man (fays that Gospel) faid to Chrift, Mafter, what good. thing fhall I do, that I may inherit life? He faid to him, O man, keep the Law and the Prophets: he answered him, That I have done; he faid to him, Go, fell all things that thou haft, and diftribute among the poor, and come and follow me. The rich man hereupon began to fcratch his head, and was difpleafed; and the Lord faid to him, How can you fay that you have kept the Law and the Prophets? feeing it is written in the Law, Thou fhalt love thy neighbour as thyfelf; but behold, many of thy brethren, children of Abraham, are clothed with naftinefs, and ready to perish for hunger, while thy house abounds with all forts of delicacies, and nothing is fent out of it to them. And turning about, he said to his Difciple Simon, who fat by him, Simon, son of Joanna, it is easier for a camel to pafs through the eye of a needle, than for a rich man, &c. I have not observed any other places befides these two, in Origen's works, where this Gofpel is mentioned, though the former paflage is indeed cited elsewhere a; and Jerome fays, Origen cited this Gospel often: but in this either he was mistaken, or he means in fome other books of Origen's not now extant. 6. By Eufebius c. Enumerating many of thofe Apocryphal books which he calls νόθες, i. e. fpurious, or forgeries, he adds, Ἤδη δ ̓ ἐν τέτοις τινὲς καὶ τὸ εν καθ ̓ Ἑβραίες Εὐαγέλιον και τέλεξαν, ᾧ μάλισα Εβραίων οἱ τὸν Χρισὸν παραδεξάμενοι χαί ρασι. In this number fome have placed the Gospel according to the Hebrews, with which they Chriftianity, are very much of the Jews, who profefs delighted. 7. By the fame 4, fpeaking of the Ebionites. Εὐαγ[ελίῳ δὲ μόνῳ τῷ καθ ̓ Ἑβραίες λεγομένῳ χρώμενοι, τῶν λοιπῶν σμικρὸν ἐποιόντο λόγον. They made ufe only of that which is called, The Gopel according to the Hebrews, very little esteeming any others. 8. By the fame, fpeaking of Papias. Ἐκλέθειται δὲ καὶ ἄλλην isoρίαν, περὶ γυναικὸς ἐπὶ πολλαῖς ἁμαρτίαις διαβληθείσης ἐπὶ τῇ Κυρία, ἣν τὸ καθ' Ἑβραίας Εὐαγγέλιον περιέχει. He mentions another hiftory concerning a woman accufed of many crimes before our Lord, which is contained in the Gospel according to the He brews. This paffage is generally understood, as though Eufebius had faid, that Papias made use of this Gofpel; fo Usher, Simon, Pearfon, Grabe, &c. But that this is a mistake, I shall fhew hereafter. 9. By Epiphanius, who has preserved large fragments of this Gospel; moft of which are collected by Dr. Grabe. I shall endeavour to produce all the places. The first is a. Ἐν τῷ γᾶν παρ' αὐτοῖς Εὐαίγε- - In that Gofpel which they λίῳ κατὰ Ματθαῖον ὀνομαζομένῳ, ἐχ ὅλῳ δὲ πληρεςάτῳ, ἀλλὰ νενοθευμένῳ καὶ ἠκρως (i. e. the Ebionites) have called the Gofpel according to St. Matthew, which is not entire and perfect, but corrupted and |