Ancient Hostile Gentile Witnesses to the 'Ebionites

Remember These are writers who were of those who murdered the Hebrews and True people of Yah for their own blood thirsty pagan idealism titled Christianity, the True Heresy!!!

Irenaeus
(b. ca. 120/140, Asia Minor--d. ca. 200/203, probably Lyon), bishop of Lugdunum (Lyon) and leading Christian theologian of the 2nd century. His work Adversus haereses (Against Heresies), written in about 180, was a refutation of Gnosticism. In the course of his writings Irenaeus advanced the development of an authoritative canon of Scriptures, the creed, and the authority of the episcopal office.

Against the Heresies

4.33

4. He will judge also the Ebionites; [for] how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God, unless God has [first] passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation) by God — [I mean] that regeneration which flows from the virgin through faith? Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, or greater than Jonah, or have been the Lord of David, who was of the same substance as they were? How, too, could He have subdued him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God, except the Son of God, after whose image man was created? And for this reason He did in these last days exhibit the similitude; [for] the Son of God was made man, assuming the ancient production [of His hands] into His own nature, as I have shown in the immediately preceding book.

5. He shall also judge those who describe Christ as [having become man] only in [human] opinion. For how can they imagine that they do themselves carry on a real discussion, when their Master was a mere imaginary being? Or how can they receive anything steadfast from Him, if He was a merely imagined being, and not a verity? And how can these men really be partaken of salvation, if He in whom they profess to believe, manifested Himself as a merely imaginary being? Everything, therefore, connected with these men is unreal, and nothing [possessed of the character of] truth; and, in these circumstances, it may be made a question whether (since, perchance, they themselves in like manner are not men, but mere dumb animals) they do not present, in most cases, simply a shadow of humanity.

Eusebius of Caesarea
Also called Eusebius Pamphili (fl. 4th century, Caesarea Palestinae, Palestine), bishop, exegete, polemicist, and historian whose account of the first centuries of Christianity, in his Ecclesiastical History, is a landmark in Christian historiography.
Eusebius, however, was not a great historian. His treatment of heresy, for example, is inadequate, and he knew next to nothing about the Western church. His historical works are really apologetic, showing by facts how the church had vindicated itself against heretics and heathens.
Eusebius remained in the emperor's favour, and, after Constantine's death in 337, he wrote his Life of Constantine, a panegyric that possesses some historical value, chiefly because of its use of primary sources. Throughout his life Eusebius also wrote apologetic works, commentaries on the Bible, and works explaining the parallels and discrepancies in the Gospels.

Ecclesiastical History, 3.27

[The Heresy of the Ebionites ]

"The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes. The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ. For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the intercourse of a man with Mary. In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life. There were others, however, besides them, that were of the same name( None Ya’akob Tzaddik followers, but a -Netzarim-ebionite heretical subsect), but avoided the strange and absurd beliefs of the former, and did not deny that the Lord was born of a virgin and of the Holy Spirit. But nevertheless, inasmuch as they also refused to acknowledge that he pre-existed, being God, Word, and Wisdom, they turned aside into the impiety of the former, especially when they, like them, endeavored to observe strictly the bodily worship of the law. These men, moreover, thought that it was necessary to reject all the epistles of the apostle, whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest. The Sabbath and the rest of the discipline of the Hebrews they observed just like them, but at the same time, like us, they(the non-Ya’akob Heretical group) celebrated the Lord’s days as a memorial of the resurrection of the Savior. Wherefore, in consequence of such a course they received the name of Ebionites, which signified the poverty of their understanding. For this is the name by which a poor man is called among the Hebrews."

Letter 75 Jerome to Augustin (CE 404)
4.13.

"The matter in debate, therefore, or I should rather say your opinion regarding it, is summed up in this: that since the preaching of the gospel of Christ, the believing Judeans(Nazarenes) do well in observing the precepts of the law, i.e. in offering sacrifices as Paul did, in circumcising their children, as Paul did in the case of Timothy, and keeping the Hebrew Sabbath, as all the Hebrews have been accustomed to do. If this be true, we fall into the heresy of Cerinthus and Ebionites, who, though believing in Christ, were anathematized by the fathers for this one error, that they mixed up the ceremonies of the law with the gospel of Christ, and professed their faith in that which was new, without letting go what was old. Why do I speak of the Ebionites, who make pretensions to the name of Christian? In our own day there exists a sect among the Hebrews throughout all the synagogues of the East, which is called the sect of the Minei, and is even now condemned by the Pharisees(and Ebionites and Essenes). The adherents to this sect are known commonly as Nazarenes; they believe in Christ the Son of God, ‘born of, the Virgin Mary; and they say that He who suffered under Pontius Pilate and rose again, is the same as the one in whom we believe. But while they desire to be both Hebrews and Christians, they are neither the one nor the other. I therefore beseech you, who think that you are called upon to heal my slight wound, which is no more, so to speak, than a prick or scratch from a needle, to devote your skill in the healing art to this grievous wound, which has been opened by a spear driven home with the impetus of a javelin. For there is surely no proportion between the culpability of him who exhibits the various opinions held by the fathers in a commentary on Scripture, and the guilt of him who reintroduces within the Church a most pestilential heresy. If, however, there is for us no alternative but to receive the Hebrews into the Church, along with the usages prescribed by their law; if, in short, it shall be declared lawful for them to continue in the Churches of Christ what they have been accustomed to practice in the synagogues of Satan, I will tell you my opinion of the matter: they will not become Christians, but they will make us Hebrews."