was cast as food to wild beasts, on account of his testimony to Christ. And being carried through Asia under a most rigid custody, fortified the different churches in the cities were he tarried, by his discourses and exhortations; particularly to caution them more against the heresies which even then were springing up and prevailing. He exhorted them to adhere firmly to the tradition of the apostles; which, for the sake of greater security, he deemed it necessary to attest by committing it to writing. When, therefore, he came to Smyrna, where Polycarp was, he wrote one epistle, viz. that to the church of Ephesus, in which he mentions its pastor Onesimus. Another, also, to the church in Magnesia, which is situated on the Meander, in which again he makes mention of Damas the bishop. Another, also, to the church of the Trallians, of which he states that Polybius was then bishop. To these must be added, the epistle to the church at Rome, which also contains an exhortation, not to disappoint him in his ardent hope, by refusing to endure martyrdom. Of these, it is worth while also to subjoin very short extracts, by way of specimen. He writes, therefore, in the following manner: "From Syria, to Rome, I am contending with wild beasts by land and sea, by night and day, being tied to ten leopards, the number of the military band, who, even when treated with kindness, only behave with greater ferocity. But in the midst of these iniquities, I am learning. Yet I am not justified on this account. May I be benefited by those beasts that are in readiness for me, which I also pray may be quickly found for me, which also I shall entice and flatter to devour me quickly, and not to be afraid of me as of some whom they did not touch. But, should they perchance be unwilling, I will force them. Pardon me; I know what advantage it will confer. Now I begin to be a disciple. Nothing, whether of things visible or invisible, excites my ambition, as long as I can gain Christ. Whether fire, or the cross, the assault of wild beasts, the tearing asunder of my bones, the breaking of my limbs, the bruising of my whole body, let the tortures of the devil all assail me, if I do but gain Christ Jesus." This he wrote from the abovementioned city to the aforesaid churches. But after he had left Smyrna, he wrote an exhortation from Troas to those in Philadelphia, and

Q

particularly to Polycarp, who was bishop there; whom he designates as an apostolical man and as a good and faithful shepherd, commends the flock of Antioch to him, requesting him to exercise a diligent oversight of the church. Writing to the Smyrnians, he has also employed words respecting Jesus, I know not whence they are taken, to the following effect. "But I know and believe that he was seen after the resurrection, and that he said to those that came to Peter, 'take, handle me, and see that I am not an incorporeal spirit;' and they immediately touched him and believed." Irenæus, also, knew his martyrdom, and makes mention of his epistles, as follows: "As some one of our faith has said, who was condemned to the wild beasts, I am the food of God, and am ground by the teeth of wild beasts that I may be found pure bread."" Polycarp also makes mention of these same epistles in the Epistle to the Philippians, that bears his name, in the following words: "I exhort you, therefore, all to yield obedience, and to exercise all the patience which you see with your own eyes, not only in the blessed martyrs Ignatius and Rufus, and Zosimus, but likewise in others of your fellow-citizens, as also in Paul and the other apostles, being persuaded that all these did not run in vain, but in faith and righteousness, and that they are gone to the place destined for them by the Lord, for whom also they suffered. For they did not love the world that now is, but him that died for us, and that was raised again by God." And afterwards he writes: "You have also written to me, both you and Ignatius, that if any one is going to Syria, he should carry your letters thither, which shall be done if I find a suitable opportunity, either by me or the one that I send on this errand to you. The epistles of Ignatius that were sent to us by him, I have sent you at your request, and they are appended to this epistle, from which you will be able to derive great benefit: for they comprise faith, and patience, and all edification pertaining to our Lord." Thus much respecting Ignatius. But he was succeeded in the episcopal office at Antioch by Heros.

CHAPTER XXXVII

The preaching evangelists that were yet living in that age.

Or those that flourished in these times, Quadratus is said to have been distinguished for his prophetical gifts. There were many others, also, noted in these times, who held the first rank in the apostolic succession. These, as the holy disciples of such men, also built up the churches where foundations had been previously laid in every place by the apostles. They augmented the means of promulgating the gospel more and more, and spread the seeds of salvation and of the heavenly kingdom throughout the world far and wide. For the most of the disciples at that time, animated with a more ardent love of the divine word, had first fulfilled the Saviour's precept by distributing their substance to the needy. Afterwards leaving their country, they performed the office of evangelists to those who had not yet heard the faith, whilst with a noble ambition to proclaim Christ, they also delivered to them the books of the holy gospels. After laying the foundation of the faith in foreign parts as the particular object of their mission, and after appointing others as shepherds of the flocks, and committing to these the care of those that had been recently introduced, they went again to other regions and nations, with the grace and co-operation of God. The holy Spirit also, wrought many wonders as yet through them, so that as soon as the gospel was heard, men voluntarily in crowds, and eagerly, embraced the true faith with their whole minds. As it is impossible for us to give the numbers of the individuals that became pastors or evangelists, during the first immediate succession from the apostles in the churches throughout the world, we have only recorded those by name in our history, of whom we have received the traditional account as it is delivered in the various comments on the apostolic doctrine, still extant.

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CHAPTER XXXVIII.

The Epistle of Clement, and those that are falsely ascribed to him.

We may mention as an instance what Ignatius has said in the epistles we have cited, and Clement in that universally received by all, which he wrote in the name of the church at Rome to that of Corinth. In which, after giving many sentiments taken from the Epistle to the Hebrews, and also, literally quoting the words, he most clearly shows that this work is by no means a late production. Whence it is probable that this was also numbered with the other writings of the apostles. For as Paul had addressed the Hebrews in the language of his country; some say that the evangelist Luke, others that Clement, translated the epistle. Which also appears more like the truth, as the epistle of Clement and that to the Hebrews, preserve the same features of style and phraseology, and because the sentiments in both these works are not very different. It should also be observed, that there is a second epistle ascribed to Clement; but we know not that this is as highly approved as the former, and know not that it has been in use with the ancients. There are also other writings reported to be his, verbose and of great length. Lately, and some time ago, those were produced that contain the dialogues of Peter and Apion, of which, however, not a syllable is recorded by the pri mitive church. For they do not preserve the pure impress of apostolic orthodoxy. The epistle, therefore, of Clement, that is acknowledged as genuine is evident. But sufficient has been said on the writings of Ignatius and Polycarp.

CHAPTER XXXIX.

The writings of Papias.

THERE are said to be five books of Papias, which bear the title "Interpretation of our Lord's Declarations." Irenæus also,

makes mention of these as the only works written by him, in the following terms: "These things are attested by Papias, who was John's hearer and the associate of Polycarp, an ancient writer, who mentions them in the fourth book of his works. For he has written a work in five books." So far Irenæus. But Papias himself, in the preface to his discourses, by no means asserts that he was a hearer and an eye-witness of the holy apostles, but informs us that he received the doctrines of faith from their intimate friends, which he states in the following words: "But I shall not regret to subjoin to my interpretations, also for your benefit, whatsoever I have at any time accurately ascertained and treasured up in my memory, as I have received it from the elders, and have recorded it in order to give additional confirmation to the truth, by my testimony. For I have never, like many, delighted to hear those that tell many things, but those that teach the truth, neither those that record foreign precepts, but those that are given from the Lord, to our faith, and that came from the truth itself. But if I met with any one who had been a follower of the elders any where, I made it a point to inquire what were the declarations of the elders. What was said by Andrew, Peter or Philip. What by Thomas, James, John, Matthew, or any other of the disciples of our Lord. What was said by Aristion, and the presbyter John, disciples of the Lord; for I do not think that I derived so much benefit from books as from the living voice of those that are still surviving." Where it is also proper to observe the name of John is twice mentioned. The former of which he mentions with Peter and James and Matthew, and the other apostles; evidently meaning the evangelist. But in a separate point of his discourse he ranks the other John, with the rest not included in the number of apostles, placing Aristion before him. He distinguishes him plainly by the name of presbyter. So that it is here proved that the statement of those is true, who assert there were two of the same name in Asia, that there were also two tombs in Ephesus, and that both are called John's even to this day; which it is particularly necessary to observe. For it is probable that the second, if it be not allowed that it was the first, saw the revela