I certainly had conceived that this _quæstio vexata_ of ecclesiastical history, might be considered as set at rest, since the controversy respecting it between Bishop Horsley and Dr. Priestley; and still more, since the production of many additional _loca probantia_ from the Fathers, by Eichhorn, Olshausen, Bertholdt and others, who have engaged in the inquiry respecting the origin of the three first gospels. If, however, the subject is still open to agitation, the principle on which it must be discussed is evident. If, as Dr. Tattershall states, the Nazarenes and Ebionites did not embrace _in extent_, the main body, and _in time_, the original societies, of Jewish believers, it is incumbent on him to find some clear traces of _other_ or _earlier_ Hebrew Christians, denominated by some different term, or at all events _excluded from these_. Until such persons are discovered, in the primitive history of the church, the Nazarenes and Ebionites must remain in undisturbed possession of their title as “_The_ early Hebrew Christians.” Meanwhile, in direct proof of their claim to be so regarded, I submit the following considerations: (1.) Their name is applied, in a direct definition, to the _whole_ of the Jewish Christians. Origen says, “_Those from among the Jews who received Jesus as the Christ_,” were called Ebionites.[114] (2.) The characteristic sentiments of this “_sect_,” are ascribed to _the early Hebrew Christians generally_. These were, the persuasion of the continued obligation of the Mosaic law, on persons of Jewish birth, and the belief that Christ was a creature, some considering him as simply human, others as pre-existent.[115] Origen says, “Those from among the Jews who have faith in Jesus, have not abandoned their ancient law; for they live in conformity with it, deriving even their name (according to the true interpretation of the word,) from the poverty of the law; for _Ebion_, among the Jews, means _poor_.”[116] Origen again says, “And when you observe the belief respecting the Saviour, held by _those from among the Jews who have faith in Jesus_, some supposing that he was of Mary and Joseph, and others that he was of Mary alone and the Holy Spirit, but still without the notion of his Deity, &c.”[117] (3.) The characteristic _Gospel_ of the sect (under its frequent title “Gospel according to the Hebrews”) was used _by the Hebrew Christians generally_. Eusebius says: “In this number, some have placed the Gospel according to the Hebrews, which is a favourite especially with the Hebrews who receive Christ.”[118] The gospel here given to “the Hebrews who received Christ,” is given in the following to the “Ebionites,” by the same author. “They (the Ebionites) made use only of that which is called ‘the Gospel according to the Hebrews;’ the rest they made small account of.”[119]