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and likewise furnish him with scandal against them if they could. • In this manner,' says Origen, • this personated Jew addresseth those who had believed from among the Jews—What • ailed you, fellow-citizens, that forsook the law of your country, to follow him, whom we men• tioned just now, by whom you have been miserably deceived, leaving us, and going over to • another name, and another way of living ?

And Origen, in his books against Celsus, says, “ that the Messiah had been foretold so • long, and by so many, that the whole nation of the Jews were in earnest expectation of his • coming; but since the birth of Jesus they have been divided in their opinion; for many of • them have believed that Jesus is the person whom the prophets foretold; but others rejected • him, despising him because of the meanness of his outward character.'

Irenæus says, there were many of the circumcision who believed in Jesus, who rose from • the dead, hearkening to Moses and the prophets, who beforehand preached the coming of the . Son of God.'

Among these Jewish believers there were different sentiments. Origen says, there were • two sorts of Ebionites; some who believed Jesus to have been born of a virgin, as we do; * some who supposed Jesus to be born as other men are.' Origen speaks of both sorts of these men, as fond of the Jewish observances. Afterwards, ' in the same book against Celsus, he says, that both sorts of the Ebionites, like the Encratites, rejected St. Paul's epistles; nor did they consider him as a wise or good man.

Eusebius, in his ecclesiastical history, in a chapter entitled Of the Heresy of the Ebionites, speaks to the like purpose. Some,' says he, who are not to be moved by any means from their respect for the Christ of God, are in some respects very infirm. They are called by the • ancients Ebionites, because they have but a low opinion of Christ, thinking him to be a mere • man, born of Joseph and Mary, honoured for his advancement in virtue; and esteeming the • ritual ordinances of the law necessary to be observed by them, as if they could not be justified • by faith in Christ only. Others of them do not deny, that Jesus was born of a virgin by the

Holy Ghost. Nevertheless, they do not acknowledge his pre-existence as God the Word : « and, like the others, they are fond of the external observances of the law of Moses. They also • reject Paul's epistles, and call him an apostate from the law.'

These two learned ancient authors speak of two sorts of Ebionites, therein, ass may be supposed, including those who are sometimes called Nazarenes, and were the descendants of the Jewish believers at Jerusalem.

It may be also here observed by us, that many learned men are now of opinion, that there never was any man named Ebion, the leader of a sect; but that the Ebionites were so called from their low opinion concerning the person of Christ, and their attachment to the external rites of the law of Moses, and that opinion, as I apprehend, is much countenanced by the passages which have been just quoted.

We cannot deny that there were some believers who supposed Jesus to have been born as other men; but I apprehend that the number of these was very small: nor do I recollect any Christian writing, now extant, where that opinion is maintained.

We must also allow that there were some who " rejected the apostle Paul, whilst they received

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p. 274.

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- Contr. Cels. 1. 2. sect. 1. p. 57. Conf. sect. 3. p. 58, 59. Eyxpatriat. Oux ay ay or un XPWLEVOL TW AT0501w, ws

5 .... Ωςε το Ιεδαιων ολον εθνος ηρτημενον της περι το μακαριω τινι και σοφω. Ιb. n. 65. ελπιζομενη επιδημησεις προσδοκιας, εις την προς αλληλες ζητη- Αλλες δε ο πονηρος δαιμων της περι τον Χριςον τ8 Θεά σιν εληλυθεναι, το Ιησε επιδημησαντος και πολυ μεν πληθος διαθεσεως αδυνατων εκσεισαι, θατεραληπτες εύρων, εσφετεριζετο. αυτων ωμολογηκεναι Χριςον, και πεπιςευκεναι αυτον ειναι τον Εβιωναιος τοτες οικείως επεφημιζον οι πρωτοι, πτωχως και προφητευομενον" τες δε μη πιςευοντας, κ. λ. Contr. Cels. 1. 3.

ταπεινως τα περι τα Χριςο δοξαζοντας λιτον μεν γαρ αυτον και n. 28. p. 127.

κοινον ηγέντο, κατα προκοπην ηθες αυτο μονον ανθρωπον δεδιetiam ipsum Dominum, qui resurrexit a mortuis, in και μενον, εξ ανδρος τε κοινωνιας και της Μαριας γεγενημενον quem et credunt multi qui sunt ex circumcisione, qui et -Αλλοι δε παρα τετοις της αυτης οντες προσηγοριας, εκ Möysem et Prophetas audiunt prædicantes adventum filii Dei. παρθενα και τα άγια τινευματος μη αρνέμενοι γεγονέναι τον Iren. I. 4. cap. ii. sect. 4.

κυριον, 8 μην εί ομοιως και ετοι προϋπαρχειν αυτον θεον λογον ετι δε κατα τον Ιεδαιων νομον, ως τα Ιεδαιων πληθη, οντα και σοφιαν ομολογαντες. κ. λ. L. 3. cap. 27. p. 99. βιον εθελοντες. Ουτοι δ' εισιν οι διττοι Εβιωναιοι, ητοι εκ παρ- ? Et Origines, cum duplices facit Ebionxos in disputatione θενα ομολογαντες ομοιως ημιν τον Ιησεν, η ουχ ούτω γεγεννησθαι, contra Celsum, Ebionæorum nomine abutens, sub priore illa ara''w's 125 2017.85 avspunes. Contr. Cels. I. 5. sect. 61. notâ Nazaræos, ut credibile est, describit. Grot. Prol. in

Matt. p. 5. • Εισι γαρ τινες αιρεσεις, πας Παυλο επιςολας τ8 απο ολα 1 Nota, quod primi apostoli salvatoris literam Sabbati desμη προσιεμεναι, ώσπερ Εζιωγαιοι αμφοτεροι, και οι καλομενοι truunt adversus Ebionitas, qui quum cæteros recipiant apos

p. 272.

• manner.

the other apostles: these likewise I suppose to have been few in number. I know no work of any ancient author now remaining, who speaks disrespectfully of him, excepting only . The Recognitions, or Clementine homilies, of which we formerly took particular notice.

As for the other Ebionites, called also Nazareans, it is allowed, as we have just seen, that they believed Jesus to be born of a virgin, by an especial interposition of the power of God, or by the Holy Ghost. These also received the apostle Paul. The testaments of the twelve patriarchs were written by a Jewish believer of this character in the second century. He plainly received Paul and his epistles, and the acts of the apostles, as was shewn .formerly. It is a very curious work. When it came in my way, I enlarged in my extracts of it. Nor do I now repent of that labour.

That the Nazareans, called also believers from among the Hebrews, received Paul, is apparent from Jerom's commentary upon Is. ix. 1-3, quoted Matt. iv. 15, 16. • The • Nazareans,' says he, whom I before mentioned, endeavour to explain this text after this

When Christ came, and began to enlighten the world with his doctrine, the land of • Zabulon and Naphtali was first delivered from the errors of the Scribes and Pharisees, and • shook off from their necks the heavy yoke of Jewish traditions. Afterwards, by the preaching

of the apostle, Paul, who was the last of all the apostles, the preaching was increased, and even • multiplied; and the gospel of Christ shone out among the Gentiles, and by the way of the sea. • At length the whole world, that had walked, or sat in darkness, and had been held in the

chains of idolatry and death, saw the clear light of the gospel.' So he says that text was explained by the Nazarenes, whom just before he called the Hebrews that believed in Christ.

That the Nazarenes received all Christ's apostles, is evident from the passage just transcribed. It is also manifest from Jerom's commentary upon Is. xxxi. 6—9. • The Nazarenes,' says he, • understand this place after this manner: 0 ye children of Israel, who under the worst direction • denied the Son of God, return to him, and to his apostles: for if you do that, you will then • cast away your idols, which have been a sin to you; and the devil shall fall before you, not by

your own power, but by the mercy of God; and his young men, who before fought for him, • shall be tributary to the church, and all his strength and power shall be subdued.'

The Ebionites are said to have adhered to the injunctions of the law of Moses, after they had received the gospel of Christ. • Some of them,' as 'Jerom intimates, were for imposing the • legal observances upon all men, as necessary to salvation ; but the other Ebionites, (or • Nazarenes) as the same ancient and learned writer owns, observed those appointments them! selves, as being of the seed of Israel, without imposing them upon others.'

These were evidently of the same opinion with the believers in the church of Jerusalem: see the Acts of the Apostles, ch. xxi. And divers learned moderns & are now convinced of this, and readily allow that the Jewish believers, who were called Nazarenes, did not impose the ordinances of the law upon 'others, though they observed them as descendants of Israel and Abraham.

The Ebionites, or some who went under that denomination, must have received the Acts of the Apostles. • For, as we learn from Epiphanius, they said they were called Ebionites, or

tolos, Paulum, quasi transgressorem legis, repudiant. Hieron. idola, quæ vobis prius fuerant in peccatum : et cadet vobis in Matt. xii. 2. T. 4. P. i. p. 46.

diabolus, non vestris viribus, sed misericordiâ Dei: et juvenes · See The Credib. P. ii. Vol. i. p. 470, and p. 471. ejus, qui quondain pro illo pugnaverant, erunt ecclesiæ vecti• See The Credib. P. ii. Vol. i. p. 463, 464.

gales, omnisque fortitudo et petra illius pertransibit. In Is. © Hebræi credentes in Christum hunc locum ita edisserunt cap. xxxi. T. 3, p. 267.

Nazaræi, quorum opinionem supra posui, hunc locum c Simul arat in bove et asino Ebion, dignus pro humilitate ita explicare conantur. Adveniente Christo, ac prædicatione sensûs paupertate nominis sui, qui sic recipit evangelium, ut illius coruscante, prima terra Zabulon et terra Nephthali scri- Judaïcarum superstitionum, quæ in umbra et imagine præbarum et Pharisæorum est erroribus liberata, et gravissimam cesserunt, cæremonias non relinquat. Hieron. in Is. cap. ia traditionum Judaïcarum jugum excussit de cervicibus suis.

T. 3. p. 9. Postea autem per evangelium apostoli Pauli, qui novissimus ' Audiant Ebionæi, qui post passionem abolitam legem omnium apostolorum omnium fuit, ingravata est, id est, mul- putant esse servandam. Audiant Ebionitarum socii, qui Judæis tiplicata prædicatio : et in terminos gentium, et viam universi tartum, et de stirpe Israëlitici generis hæc custodienda decermaris Christi evangelium splenduit. Denique omnis orbis, nunt. Id. in Is. cap. i. T. 3. p. 15. qui ante ambulabat, vel sedebat in tenebris, et idololatriæ ac • Ego ad eos accedere non vereor, qui statuunt, Nazaræos, mortis vinculis tenebatur, claram evangelii lucem aspexit. In nullos Christianorum, nisi Judæos, et Abrahæ posteros, legi 15. cap. ix. T. 3. p. 83.

Mosaïcæ alligare voluisse, &c. Moshem. de reb. Chr. ante d Nazaræi locum istum sic intelligunt. O filii Israël, qui C. M. p. 330. consilio pessimo Dei Filium denegástis, revertimini ad eum, Η Αυτοι δε δηθεν σεμνύνονται, εαυτες φασκοντες ττωχές,

814 et ad apostolos ejus. Si enim hoc feceritis, omnia abjicietis Tee qadir, ev zpores twv attosonwy twaESY TA avtur inaca

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• Poor, because in the times of the apostles, they sold their goods, and laid them at the apostles' • feet, and by that means they had voluntarily reduced themselves to poverty. For that reason • men called them poor, but they gloried in the name.' Manifestly referring to the history in the fourth and fifth chapters of the Acts. They who received that book must have received Paul and all the apostles of Jesus, and very probably all their writings which were received by other Christians.

I suppose likewise, that all the Jewish believers in general received the gospel of St. Matthew entire, with the genealogy at the beginning. The testimony of Irenæus, as seems to me, without searching for any other authority, is sufficient to put it out of question: The gospel, * according to Matthew,' he says, “ was written to the Jews; for they'earnestly desired a • Messiah of the seed of David: and Matthew having the same desire to a yet greater degree,

strove by all means to give them full satisfaction, that Christ was of the seed of David; wherefore • he began with his genealogy."

Eusebius in a place above cited, says, that even those Ebionites, (or Nazarenes) who believed • Jesus to be born of a virgin by the Holy Ghost, did not acknowledge his pre-existence, as God *the Word.' Nevertheless, I presume, they did believe Jesus Christ to be the Word, and Wisdom, and Power of God. But they did not believe the pre-existence of the Word as a distinct person, and

separate from God the Father; as Eusebius and some Arianizing Christians of his time did. That I take to be the truth, and the ground and reason why Eusebius expresseth himself as he does. And it might befeasily shewn, that the Nazarean Christians did not reject St. John's gospel, nor hold any principles that obliged them to reject or dislike it.

Finally, we are assured by St. Jerom, - that in his time there were many all over the East • called Nazareans, upon whom the Jews pronounced their curses as heretics. They profess, says Jerom, that they believe in Christ, the Son of God, born of the virgin Mary, who suffered • under Pontius Pilate, and rose again from the dead, the same in whom we also believe.'

I shall proceed no farther in this argument, nor go any lower. There were for the first four centuries many Jews who professed faith in Jesus as the Christ, notwithstanding the difficulties and discouragements to which they were exposed; for they were in an especial manner the object of the spite and enmity of the unbelieving part of their nation: and, besides, they were too much slighted and disregarded by the Gentile Christians.

III. I now leave it to my readers to judge, whether the faith of so many Jewish believers, in the early days of the gospel, be not a valuable testimony to the truth of the Christian religion.

Some Jews have all along, in every age since, embraced the Christian religion, who have joined themselves to the Gentile believers, and have been incorporated with them. These are not now the subjects of my history,

χοντα, και τιθέναι παρα της ποδας των ασοςολων, και εις πτωχειας και αποταξιαν μετεληλυθεναι και δια τ8το καλεισθαι υπο παντων, φασι, πτωχοι. Η. 30. n. xiii. p. 141. Α.

a Iren. 147. Mass. and see The Credib. P. 2. Vol.i. p. 366.

! As many mistakes have been entertained about the Gospel according to the Hebrews, it may not be unseasonable to observe here, that probably it was an Hebrew translation of St. Matthew's original Greek gospel, with additions from the other gospels: to which possibly might be added some few particulars received by tradition from the early Jewish believers. See Credibility, P. 2. ch. v. Vol. i. p. 324, and Vol. i. ch. xxix. p. 474. Epiphanius therefore says, that the Hebrew gospel of Matthew, used by the Nazarenes, was a full gospel. Εχεσι δε το κατά Ματθαιον ευαγγελιον Tamperator 'Eßpaïsi. H. 29. num. ix. p. 124. The Nazarenes therefore did not reject the authority of the other eyan

gelists, but owned and acknowledged it. That St. Matthew wrote in Greek, see The Supplement, in this Vol. p. 165, 166. Says Lampe, Synops. H. E. p. 73. Græcâ vero linguâ omnes, ne Matthæo quidem excepto, usi sunt, ut a Judæis et Gentibus uterentur.

• Vid. Lampe Prol. in Joh. Evang. 1. 2. cap. i. sect. 1, 2, 3, et cap. iii. num. 38–43.

Usque hodie per totas Orientis synagogas, inter Judæos. hæresis est, quæ dicitur minæonem, et a Pharisæis nunc usque damnatur; quos vulgo Nazaræos nuncupant, qui credunt in Christum Filium Dei, natum ex virgine Marià, et eui dicunt esse, qui sub Pontio Pilato passus est, et resurrexit, in quem et nos credimus, &c. Hieron. ad August. ep. 74. al. 89.. tom. 4. p. 623.

e See W. Wall in the Preface to his Notes upon the O. T.

p. xi. xii.

486

CHA P. II.

Of the Treatment given to the primitive Christians by the unbelieving Jews.

Justin, in his Dialogue with Trypho," speaks to this purpose-- For ye have killed the Just, and • his prophets before him; and now you despise, and, as much as in you lies, disparage them who hope in him, and in God Almighty, Lord of the whole world who sent him, cursing in your synagogues those who believe in Christ. For it is not now in your power to lay hands upon us • being hindered by them who have the chief government of things. But whenever you have • had it in your power, you have done that also...For no other people are so averse to us, and • Christ, as you, who are the authors of all the prejudices which others have against Him and us : • for after that you had crucified Him, that one unblamable and righteous Man, by whose stripes

they are healed, who come to the Father through Him; and when ye knew that he was risen • from the 'dead, and was ascended into heaven, as the prophets had foretold; you not only did • not repent of the evil that you had done, but you sent out chosen men from Jerusalem into all • the earth, saying, that an atheistical sect, called Christians, had arisen among you: thus spread• ing abroad all those evil reports concerning us, which all who are ignorant of us now believe. * So that you have been the causes not only of your own wickedness, but likewise of the wicked. ness of others.'

Eusebius," rehearsing the works of Justin, has transcribed this passage from his Dialogue with Trypho.

And afterwards, in the same dialogue, or the second part of it— Notwithstanding all that • Christ said to you, you did not repent. So far from it, that after he was risen from the dead you sent forth chosen men into all the world, giving out, that a wicked and atheistical seçt was risen, the author of which was one Jesus of Galilee, an impostor ; whom, when you had cru• cified, his disciples stole out of the sepulchre by night, where he had been laid after his cruci

ion; and that they deceived men, saying, that he was risen from the dead and ascended into • heaven. Moreover you gave out, that he taught those wicked and impure and abominable * things, which you every where charge upon all those who confess Him to be the Christ, and • their master, and the Son of God. And though your city has been taken, and your country • laid waste, you do not repent; but still pronounce curses upon him, and upon all who believe « in him.'

He has somewhat to the like purpose, once more afterwards, in the same dialogue; where hie chargeth them with hating all who believed in God through Christ, and killing them wherr they had power, and still continually devoting him and them to destruction.

Tertullian does not expressly say all this; buto he often intimates, that the Jews were the principal authors of the reproaches cast upon the Christians : and he speaks of one calumny in particular, which had been then lately forged by them, in his own time.

Origen says much the same that Justin does. Having taken notice of some things in Celsus, he

says, * that' therein he acted much like the Jews of old, who at the rise of the Christian a Just. M. Dial. p. 234, 235, Paris. sect. 16, et 17. p. 127. Dehinc, cum ex perseverantiâ furoris, et nomen Domini Bened.

per ipsos blasphemaretur, sicut scriptum est: Propter vos b H. E. I. 4. cap. 18.

blasphematur nomen meum in nationibus :' (ab illis enim cæpit c Dial. p. 335. Paris. sect. 108. p. 202. Bened.

infamia :) et tempus medium a Tiberio usque ad Vespasiad Dial. 303. Paris. sect. 133. p. 225. Bened.

num, non pænitentiam intellexissent, facta est terra eoruin e Nova jam de Deo nostro fama suggessit. Adeo nuper deserta, civitates eorum exustæ igni; regionem eorum sub quidam perditissimus in istâ civitate, etiam suæ religionis de- eorum conspectu extranei devorant. Adv. Marcion. 1. i. cap. sertor, solo detrimento cutis, Judæus... picturam in pos pro- 23. p. 498. B. posuit sub istâ proscriptione, Onochoetes. Is erat auribus I Και δοκει μοι παραπλησιον Ιεδαιοις πεποιηκεναι, τοις κατα canteriorum, et in togů, cum libro, altero pede ungulato. Et την αρχών της τα Χριςιανισμο διδασκαλιας κατασκεδασασι credidit vulgus Judæo. Quod enim aliud genus seminarium δυσφημιαν το λογα ως αρα καταθυσαντες παιδιού, μεταλαμest infamiæ nostre? Itaque in totâ civitate Onochoetes præ- βανοσι αυτο των σαρκων και παλιν, ότι οι απο το λογα, τα τα dicatur. Adv. Nat. I. i. cap. 14. p. 59. Vid. et Ap.cap. 10. p, σκοτα πραττειν βελ ενοι, σβεννυσι μεν το φως, έκαςος δε τη 17. D. et conf. Minuc. Fel. cap. ix. et xxviii.

TAÇATUXBO? Peyrutan. Contr. Cels. 1. 6. num. 27. p. 293,

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religion spread abroad calumnies against it; as if the Christians killed a child, and ate it, and putting out the lights practised promiscuous lewdness. Which calummies, though very absurd, were in former times believed by many.'

And Easebius, in his commentary upon Is. xviii. 1, 2. • We find in the writings of the ancients,' says he, that the priests and elders of the Jewish nation, who dwelt at Jerusalem, « wrote letters which they sent to the Jews abroad in all countries, traducing the doctrine of • Christ, as a new and strange heresy, and exhorting them not to embrace it.'

Whether the Jews did send out men in this manner, before the destruction of Jerusalem, to asperse the followers of Jesus, is not quite certain. The question is particularly considered by the Benedictines in their preface to Justin Martyr. The origin of the early calumnies upon

the Christians is somewhat doubtful. Some have supposed them to have been occasioned by the absurd doctrines, and vicious lives, of those called heretics. However, I formerly o proposed some observations, tending to shew that they are not to be accounted for in that way.

It is certain that the Christians were very early aspersed with crimes of which they were not guilty. When St. Paul was come a prisoner to Rome, he sent for the chief of the Jews of that city to come to him, who say to him—“ As for this sect, we know that every where it is spoken against,” Acts xxviii. 22. 'Those words might be spoken in the year of Christ 61, and not far from the beginning of it. And Tacitus, giving an account of Nero's persecution of the Christians which seems to have begun in the year 64, intimates, “that“ the Christians were generally hated • for the crimes imputed to them.'

Whether the Jewish rulers did, before the destruction of Jerusalem, send abroad messengers and letters on purpose to defame the doctrine of Christ and his followers, or not, it must be allowed to be true, which Justin says, that no other people were so averse to Christ and his followers as the Jews. It must be allowed to be very true, which he likewise says of them, that they continued to anathematize Jesus Christ and his followers.

In the authentic account of the martyrdom of Polycarp, at Smyrna, when he was condemned to be burnt, it is said, 'that presently the people brought together dried wood, and branches of • trees from their shops, and from the baths; in which the Jews especially, as is usual with them, readily assisted.'

We are assured by Jerom, that the Jews anathematized the Christians under the name of Nazareans, in their synagogues, thrice every day. So he writes in his commentary upon Is. v, 18, 19. And again in like manner upon Is. xlix. 17, and upon the first chapter of the prophecy of Amos.

Epiphanius says, - that' the Jews three times every day anathematized the Nazareans in their synagogues. For they were more especially displeased with them, because, though they were • Jews, they believed in Jesus as the Christ.'

All which may be very true. The Jews, as Jerom says, anathematized in their synagogues all Christians under the denomination of Nazareans; and yet, as Epiphanius says, they were more especially displeased with those believers who were of the seed of Israel.

These passages of ancient Christian writers do sufficiently attest the early and continued enmity of the unbelieving Jews, to all Christians of every denomination.

There are still some other things to be here taken notice of. For some time after our Saviour's

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Εύρομεν εν τοις παλαιων συγγραμμασιν, ως οι την Ιερεσα- Synagogis sub nomine Nazarenorum anathematicant vocabuλημ οικοντες τε των Ιωδαιων εθνος ιερεις και πρεσβυτεροι γραμ- lum Christianum. In Is. cap. v. T. 3. p-53. ματα διαχαραξαντες εις παντα διεπεμψαντο τα εθνη τοις παν- & Ipse enim bonus pastor posuit animam suam pro ovibus ταχε Ιεδαιοις, διαβαλλοντες την Χρισε διδασκαλιαν, ως αίρεσιν suis, et contempsit eam; qui abominationi est genti Judæoκαινην και αλλοτριαν τα Θε8, παραγγελλοντες δι επιςολων μη rum, cui ter per singulos dies sub nomine Nazarenorum mawapadežaofai aurry. Euseb. in Es. c. xviii. p. 424.

ledicunt in synagogis suis. Id. in Is. c. xlix. T. 3. p. 353., , i Pr. Part. 3. c. iv. p. 76, &c.

h -antiquumque furorem et iracundiam tenentes, usque c Credib. P. ii. ch. xxix. Vol. i. p. 452.

hodie in synagogis suis sub nomine Nazarenorum blasphed Ergo abolendo rumori Nero subdidit reos, et quæsitissi- mant populum Christianum, et, dummodo nos interficiant, mis pænis affecit, quos, per flagitia invisos, valgus Christianos volunt igne comburi. In Amos. cap. i. p. 1378. fin. appellabat. Tac. Ann. 1. 15. c. 44.

Ou μονον γαρ οί των Ιεδαιων παιδες προς τατος κεκτηνται ...μαλισα Ιεδαιων προθυμως, ως εθος αυτοις, εις τατο μισος, αλλ' ανισαμενοι εωθεν, και μεσης ημερας, και περι έσπεUWBP78Vtwr. Ap. Euseb. H. E.1. 4. cap. 15. 133. A. ραν, τρις της ημερας, ότε ευχας επιτελεσιν εν ταις αυτων συνα

I Dicuntur autem hæc ad principes Judæorum, qui supra γωγαις, επαρωνται αυτοις, και αναθεματιζaσι, φασκοντες, ότι arguti sunt in avaritiâ et luxuriâ ; quod, provocati a Domino επικατάρασαι ο Θεος τας Νασωραιες. Και γαρ τ8τοις περισσο- . ad pænitentiam, et postea ab apostolis ejus, usque hodie per- τερον ενεχεσι, δια το απο Ιεδαιων αυτές οντας, Ιησαν κηρυσσειν severant in blasphemiis ; et ter per singulos dies in omnibus sivas Xgi5oy. x. a. Epiph. H. 29. sect. ix. p. 124,

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