APPENDIX.

3

It will be desirable here to give the passages from the historians and others, alluded to in chapter vi. in order that the reader may judge whether the facts are there overstated. In some few of the instances it is impossible to give more than the substance of the passage referred

to.

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Eusebius, Eccl. Hist. lib. iii. c. 39.

Papias, in the prooemium of his writings, states, that he had not been himself an auditor and eye-witness of the holy apostles; but says that he had received the faith from their familiar friends; in these words; I will not spare to set before you those things which formerly I learned well from the elders and remembered well, confirming them with interpretations in addition to their own truth. For I have not, like the multitude, taken pleasure in those who talked of many things, but in those who taught the truth; nor in those who related precepts foreign to the purpose, but in those who bore in mind the precepts which were delivered to faith by the Lord, and drawn from the truth itself; and if any man who had been a follower of the elders came across me, I carefully asked him concerning the sayings of the elders, what Andrew, or what Peter said; or what Philip; or what Thomas, or James; or what John, or Matthew; or what any other of the disciples of the Lord; what Aristion and John the elder, disciples

of the Lord, said. For I did not so much profit by learning what came from books, as from the living and abiding voice.""

Of Papias, Eusebius himself says in the same chapter; "The same writer sets forth other things also as having come to him by an unwritten tradition, both certain new parables and discourses of the Saviour, and other things more allied to fable. Among which he says that there will be a certain millenium after the resurrection from the dead, when the kingdom of Christ will be established in the body on this earth. Which things I think that he took up by misunderstanding the apostolic declarations, not seeing clearly what things were said by them in their expositions in a mystical sense. For to conjecture from his writings, he appears to have been a man of very weak intellect; yet he has been the cause of leading into the like errors most of the ecclesiastical writers who have succeeded him, who have paid deference to the antiquity of the man; Irenæus, for example, and if there has been any other of like opinions.” Justin Mart. Dial. cum Tryph. p. 307. ed. Colon. 1686.

"But I, and whatever Christians are of right opinions in all things, know that there will be a resurrection of the flesh, and the prophets Ezekiel, and Esaias, and the others agree in saying that there will be a thousand years (passed) in Jerusalem built, and adorned, and enlarged."

Irenæus adversus Hæreses, lib. ii. c. 39.

After stating that in order to have taught men of different ages, our Lord must Himself have passed through the same periods of life, he goes on: "For how did He have disciples, if He did not teach? And

how teach, if He had not reached the age of a master? For He came to baptism when He was not yet thirty years old, but had entered on his thirtieth year. For thus Luke, who has mentioned his age, has stated. Jesus, then, was entering on his thirtieth year, when He came to baptism, and after his baptism He preached only one year, accomplishing his thirtieth year; He suffered, while still a young man, and not having reached a very lengthened age. For that at thirty, youth is in its commencement, and that it extends till the fortieth year, every one will admit; after the fortieth or fiftieth year it declines into the more mature age, which latter age our Lord reached in his teaching, as the Gospel and all the elders, who conversed in Asia with John the disciple of the Lord, testify that John himself delivered to them. For he continued with them till the time of Trajan. But some of them have seen not only John, but other Apostles also, and they testify to the same effect."

Firmiliani Epistola ad Cyprianum, cap. 4, 5, 13. "As far as concerns what Stephen has said, as though the apostles forbade to baptize those who came from a heretical sect, and transmitted this practice to posterity to be preserved; ye have most fully replied, that no one is so foolish as to believe that the apostles handed down this practice, since it is manifest that execrable and detestable heresies have since arisen."

"That they who are at Rome do not in all things observe the things which have been handed down from the beginning, and to no purpose allege the authority of the apostles, any one may know even from this fact, that he may see that there are certain differences among them concerning the day for celebrating the paschal

feast, and concerning many other divine observances." "We (who reject heretical baptism) join to the truth custom also, and to the custom of the Romans we opposed the custom of the truth; holding from the beginning that which was delivered by Christ and by the apostle."

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Nicæni Concilii, can. 19.

Concerning the Paulianista, when they join the Catholic Church, the rule is laid down that they shall by all means be baptized."

Concilii Constant. can. 7.

"Those who join themselves to the orthodox faith and to the party of those who are saved from the party of the heretics, we receive according to the following purification and custom. The Arians, and Macedonians, and Sabbatians, and Novatians who call themselves pure and more excellent, and the Tessaradecatitæ, and the Apollinarista, these we receive, when they give their books and anathematize every heresy which has different opinions from the holy Catholic and Apostolic Church of God; and they are signed, or anointed first with holy chrism, on the face, and the eyes, and the nostrils, and the mouth, and the ears. And when we sign them, we say, The seal of the gift of the Holy Ghost."

After which the canon goes on to state, that the Eunomians, Montanists, Sabellians, and other heretics, must after certain discipline and ceremonies, be baptized.

Euseb. Eccl. Hist. v. 18.

"This (Montanus) is he who taught that marriages should be dissolved; who settled laws for fasting; who

gave the name of Jerusalem to Pepuza and Tymius, small cities of Phrygia, wishing to draw men thither from all quarters."

"Themison, moreover, who was possessed with a plausible avarice, and did not endure the sign of his confession, but through a large sum of money cast off his chains; when he ought on this account to have been of humbled mind, glorying like a martyr, dared, in imitation of the apostle, to compose a certain catholic epistle, in order to instruct those who believed more justly than himself, and to contend for empty sayings, and to blaspheme the Lord, and the apostles, and the holy Church."

Tertull. adv. omnes Hæreticos, 3.

"Another heretic, Nicolaus, has arisen; this man was one of the seven deacons, who were chosen in the Acts of the Apostles." Tertullian then mentions certain particulars of his odious heresy, and afterwards says, "It is enough for us, that the Apocalypse of the Lord has condemned with the weightiest authority of its sentence that whole heresy of the Nicolaitans, in saying, But this thou hast, that thou hatest the doctrine of the Nicolaitans, which I also hate."

Euseb. Eccl. Hist. v. 28.

Eusebius here expresses himself in the words of some other writer whom he does not name. "They (who say that Christ was a mere man) affirm, that all the ancients, and the apostles themselves, both received and taught those things which they themselves now assert; and that the true preaching was preserved until the time. of Victor, who was the thirteenth bishop in Rome after