at the nuptials. That this is the arrangement and disposition of those who are saved, we are told by the elders who were disciples of the apostles, and that they advance by steps of this kind, and ascend by the Spirit to the Son, and by the Son to the Father, the Son thenceforth ceding his work to the Father, according as it was said by the apostle, that he must reign, until he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For in the times of his kingdom the just man, living upon the earth, shall now forget to die. But when (says he) he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. But when all things shall be subdued unto him, then shall the Son of Man also himself be subject unto him that put all things under him, that God may be all in all. [IREN. adv. Hæres. lib. v, cap. ult.]

Frag. 6. But Papias, of whom we are now speaking, acknowledges that he received the words of the apostles from those who were their followers: and he says that he was an actual hearer of Aristion and of John the elder. He at least mentions them often by name, and in his writings gives their traditions. So far then may what I have said be not said fruitlessly. But it is worth while to add to the sayings of Papias which have been related, other sentences of his, in which he records some other marvellous things, as having come to him by tradition. The story of Philip the apostle having stopped with his daughters at Hierapolis, has already been related. But how Papias tells us that he was in their company, and heard a recital of marvellous events from Philip's daughters, I will now particularize. He relates the resurrection of a dead man that took place where he was; and again another miracle that happened to Justus surnamed Barsabas, how he drank a rank poison and by the grace of God suffered no harm. This was the Justus, whom, after the resurrection of our Lord, the holy apostles set up with Matthias and prayed over them, for the drawing of lots to fill up their number in the stead of the traitor Judas; as the book of the Acts thus describes it: And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias; and they prayed and said.

Other things also hath the same [Papias] set forth as having come to him by unwritten tradition, both some strange parables of our Saviour, and teachings of his, and some other mythical things. Among which also he says that there will be a thousand years [millennium] after the

resurrection from the dead, when Christ will reign bodily upon this earth. This idea I suppose he formed, from having received the apostolical descriptions, not understanding the things which were said by them mystically by way of examples. For he appears to have been a very little-minded man, if we may conjecture from his works; except in the judgment of the greatest part of ecclesiastical writers who came after him, to whom he was in part the cause of their having the same opinion as himself, and who sheltered themselves under the man, such as Irenæus, and others if there be any, who showed that they held the same opinions. But in his own writings he delivers also other descriptions of our Lord's sayings, which he got from Aristion already mentioned, and traditions of John the elder: to which we refer those who are desirous of knowing more about them; at present we find it necessary to add to those sayings of his which have been already explained, a tradition respecting Mark who wrote the gospel, which is thus worded:

"And this the elder said. Mark became the expounder of Peter, and wrote accurately whatever he delivered, not indeed in a regular order, such things as were either said or done by Christ. For he was neither a hearer nor a follower of Christ. But afterwards, as I said, he followed Peter, who delivered his teachings as occasion served, but did not make a regular arrangement of our Lord's words: so that Mark made no error, thus writing some things as he delivered them. For he took forethought of one thing, not to leave out any thing of what he heard, or to make a mistake about any thing therein."

These things are related by Papias about Mark. But about Matthew these are his words:

"Matthew, then, in the Hebrew dialect wrote the oracles: and each person interpreted them as he was able."

The same man uses testimonies from the former epistle of John, and likewise from that of Peter. He sets forth, also, another history, concerning the woman, who was charged with many sins before our Lord, and which is contained in the Gospel according to the Hebrews. [Euseb. Eccl. Hist. iii, 39.]

Frag. 7. Papias says thus:

"To some of them [the angels] he gave to rule over the administration of the earth, and he enjoined them to rule it

well." And then he says, "But it happened that their appointment came to nothing." [ANDR. CESARIENSIS, Comm. in Apocalypsin, cxxxiv, Serm. 12, ad calcem, ed. Morel. Opp. S. Chrysos. p. 52.]

Frag. 8. Concerning the divine inspiration of this book we deem it superfluous to multiply words, seeing that those blessed men Gregory the Theologian and Cyril, and moreover those of the ancients, Papias, Irenæus, Methodius, and Hippolytus, give their testimony in favour of its credibility. [ANDR. CESAR. Comment. in Apocalypsin.]

Frag. 9. Taking occasion from Papias the true Hierapolite, who followed him that lay on Christ's bosom, and Clement, Pantænus priest of the Alexandrians, and the Ammonius, the ancient and earliest consentaneous interpreters, who interpreted the Hexahemeron into Christ and all the Church. [ANASTASIUS SINAIT. Contemplat. in Hexaemeron, lib. i.]

Frag. 10. Wherefore those interpreters of the churches, I mean Philo the philosopher, and the celebrated Papias, who was contemporary with the apostles, and a disciple of John the evangelist, and Irenæus of Lyons, and Justin Martyr the philosopher, and Pantænus of Alexandria, and Clement the Stromatist, and their adherents, have spiritually imagined of Christ's church those things which are written about Paradise.

Frag. 11. Mary mother of the Lord: Mary wife of Cleophas or Alpheus, who was mother of James the bishop and apostle, and of Simon and Thaddeus and of a certain Joseph; Mary Salome, wife of Zebedee, mother of John the evangelist and of James; Mary Magdalene: those four are found in the Gospel. James and Judas and Joseph were sons of the Lord's aunt. James also and John were sons of the Lord's other aunt. Mary, mother of James the Less and of Joseph, wife of Alpheus, was sister of Mary our Lord's mother, whom John names "of Cleophas," either from her father, or from her gentile family, or some other cause. Mary Salome is called either from her husband, or from a village; some say that this same was " of Cleophas," because she had two husbands [Cod. MS. 2307, Biblioth. Bodl., fol. 286, col. 2.]

VI.

ARISTIDES.

FRAGMENT FROM HIS APOLOGY FOR CHRISTIANITY.

Dionysius the Areopagite, after a most noble confession of the faith, after the most severe kinds of torture, was crowned with a glorious martyrdom, as is testified by Aristides. [USUARDI Martyrol. ad 5 Nov. Oct., fol. 166, ed. Lovan. 1576.]

VII.

QUADRATUS, BISHOP OF ATHENS.

FRAGMENT FROM HIS APOLOGY FOR CHRISTIANITY, ADDRESSED TO HADRIAN.-EUSEB. ECCL. H. iv, 3.

The works of our Saviour were always present; for they were real those who had been healed, those who rose from the dead, who not only were seen when healed and risen, but also always present. Nor only whilst the Saviour was dwelling among the people, but also when he was gone, they were for a long time, so that some of them have arrived even to our times [EUSEB. Eccl. Hist. iv, 3.]