were brought before Domitian; [52:4] he cites his narrative of the
martyrdom of Simeon, together with other matters concerning the early
Church; [52:5] in another place he gives a laudatory account of
Hegesippus and his writings; [52:6] shortly after he refers to the
statement of Hegesippus that he was in Rome until the episcopate of
Eleutherus, [52:7] and further speaks in praise of his work, mentions
his observation on the Epistle of Clement, and quotes his remarks about
the Church in Corinth, the succession of Roman bishops, the general
state of the Church, the rise of heresies, and other matters. [52:8] I
mention these numerous references to Hegesippus as I have noticed them
in turning over the pages of Eusebius, but others may very probably have
escaped me. Eusebius fulfils his pledge, and states what disputed works
were used by Hegesippus and what he said about them, and one of these
was the Gospel according to the Hebrews. He does not, however, record a
single remark of any kind regarding our Gospels, and the legitimate
inference, and it is the only one I care to draw, is, that Hegesippus
did not say anything about them. I may simply add that, as that, as
Eusebius quotes the account of Matthew and Mark from Papias, a man of
whom he expresses something like contempt, and again refers to him in
confirmation of the statement of the Alexandrian Clement regarding the
composition of Mark's Gospel, [53:1] it would be against all reason, as
well as opposed to his pledge and general practice, to suppose that
Eusebius would have omitted to record any information given by
Hegesippus, a writer with whom he was so well acquainted and of whom he
speaks with so much respect.

I have said that Eusebius would more particularly have quoted
anything with regard to the Fourth Gospel, and for those who care to
go more closely into the point my reasons may be briefly given. No
one can read Eusebius attentively without noting the peculiar care