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forbidding circumcision; then to the Romans, impressing on them the plan of the Scriptures, and also that Christ is the first principle of them, concerning which severally it is [not] necessary for us to discuss, since the blessed Apostle Paul himself, following the order of his predecessor 5 John, writes only by name to seven churches in the following order-to the Corinthians a first, to the Ephesians a second, to the Philippians a third, to the Colossians a fourth, to the Galatians a fifth, to the Thessalonians a sixth, to the Romans a seventh ; whereas, although for 10 the sake of admonition there is a second to the Corinthians and to the Thessalonians, yet one Church is recognized as being spread over the entire world. For John too in the Apocalypse, though he writes to seven churches, yet speaks to all. Howbeit to Philemon one, to Titus one, 15 and to Timothy two were put in writing from personal inclination and attachment, to be in honour however with the Catholic Church for the ordering of the ecclesiastical mode of life. There is current also one to the Laodicenes, another to the Alexandrians, [both] forged in Paul's name 30 to suit the heresy of Marcion, and several others, which cannot be received into the Catholic Church; for it is not fitting that gall be mixed with honey.

The Epistle of Jude no doubt, and the couple bearing the name of John, are accepted in the Catholic Church]; 35

[ and the Wisdom written by the friends of Solomon in his honour. The Apocalypse also of John, and of Peter [one Epistle, which] only we receive ; [there is also a second] · which some of our friends will not have read in the Church. But the Shepherd was written quite lately in 30 our times by Hermas, while his brother Pius, the bishop, was sitting in the chair of the church of the city of Rome;

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11. 72 as restored in Greek by Zahn : Πέτρου [επιστολή μία, ήν] μόνην αποδεχόμεθα· [έστι δε και ετέρα] ήν τινες κ.τ.λ.

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eius et ideo legi eum quidê oportet se pu
plicare vero in eclesia populo neque inter
profetas completum numero neque inter
apostolos in finĉ temporum potest
arsinoi autem seu ualentini uel mitiadis [?]
nihil in totum recipemus qui etiam nouũ
psalmorum librum marcioni conscripse
runt una cum basilide assianom catafry
cum constitutorem.

XXIII. “Ο μεν δή Ματθαίος εν τοις Εβραίοις τη ιδία αυτών διαλέκτω και γραφήν εξήνεγκεν Ευαγγελίου, του Πέτρου και του Παύλου εν Ρώμη ευαγγελιζομένων και θεμελιούντων την εκκλησίαν. μετά δε την τούτων έξοδον,

Μάρκος ο μαθητής και ερμηνευτής Πέτρου και αυτός τα 15 υπό Πέτρου κηρυσσόμενα έγγράφως ημίν παραδέδωκε:

και Λουκάς δε ο ακόλουθος Παύλου το υπ' εκείνου κηρυσσόμενον Ευαγγέλιον έν βιβλίων κατέθετο. Ιωάννης ο μαθητής του Κυρίου, και και επί το στήθος αυτού αναπεσών, και αυτός εξέδωκε το Ευαγγέλιον, εν 20 'Εφέσω της Ασίας διατρίβων.

Ταύτα μεν ούν έν τρίτω της ειρημένης υποθέσεως το προδηλωθέντι [Ειρηναίω] είρηται. εν δε το πέμπτο περί της Ιωάννου Αποκαλύψεως, και της ψήφου της

περί του Αντιχρίστου προσηγορίας ούτω διαλαμβάνει: 25 Τούτων δε ούτως εχόντων, και εν πάσι δε τους σπου

δαίοις και αρχαίοις αντιγράφους του αριθμού τούτου κειμένου, και μαρτυρούντων αυτών εκείνων των κατ' όψιν τον Ιωάννην έωρακότων, και του λόγου διδάσκοντος ημάς

ότι ο αριθμός του ονόματος του θηρίου κατά την των 30 Ελλήνων ψήφον διά των εν αυτώ γραμμάτων εμφαίνεται.

Και υποκαταβάς περί του αυτού φάσκει:
“Ημείς ούν ούκ απoκινδυνεύομεν περί του ονόματος του

έπειτα

and therefore it ought indeed to be read, but it cannot to the end of time be publicly read in the Church to the people, either among the prophets, who are complete in number, or among the Apostles.

But of Valentinus the Arsinoite and his friends receive nothing at all ; who have also composed a long ? new book of Psalms; together with Basilides and the Asiatic founder of the Montanists.

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Origin of the Gospels. MATTHEW published a written Gospel among the Hebrews in their own language, while Peter and Paul 10 were preaching and founding the church in Rome. After their decease Mark, the disciple and interpreter of Peterhe also transmitted to us in writing those things which Peter had preached; and Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared. 15 Afterwards John, the disciple of the Lord, who also reclined on his bosom-he too published the Gospel, while staying at Ephesus in Asia.

[Irenaeus] states these things in the third book of his above-mentioned work. In the fifth book he speaks as 20 follows of the Apocalypse of John, and the number of the name of Antichrist :

'As these things are so, and this number is found in all the approved and ancient copies, and those who saw John face to face confirm it, and reason teaches us that the 25 number of the name of the beast, according to the mode of calculation among the Greeks, appears in its letters'... And farther on he says concerning the same :We are not bold enough to speak confidently of the 11. 81 =του δε 'Αρσινοΐτου Ουαλεντίνου και των μετ' αυτού Zahn ? 1. 83 marcioni = wakpóv Zahn.

'Αντιχρίστου αποφαινόμενοι βεβαιωτικώς. ει γαρ έδει αναφανδόν το νύν καιρώ κηρύττεσθαι τούνομα αυτού, δι' εκείνου αν ερρέθη του και την αποκάλυψιν έωρακότος: ουδε γαρ προ πολλού χρόνου έωράθη, αλλά σχεδόν επί 5 της ημετέρας γενεάς, προς το τέλει της Δομετιανού αρχής.

Ταύτα και περί της Αποκαλύψεως ιστόρηται τα δεδηλωμένω. μέμνηται δε και της Ιωάννου πρώτης 'Επι

στολής, μαρτύρια εξ αυτής πλείστα εισφέρων, ομοίως δε 1ο και της Πέτρου προτέρας. ου μόνον δε οίδεν, αλλά και αποδέχεται, την του Ποιμένος γραφήν, λέγων:

Καλώς oύν είπεν ή γραφή ή λέγουσα, «Πρώτον πάντων πίστευσον ότι εις εστίν ο Θεός, και τα πάντα κτίσας και τα εξής.'

Και ρητοις δε τισιν εκ της Σολομωνος Σοφίας κέχρηται μονονουχί φάσκων: “ όρασις δε Θεού περιποιητική αφθαρσίας, αφθαρσία δε εγγύς είναι ποιεί Θεού.' και άπομνημονευμάτων δε αποστολικού τινός πρεσβυτέρου, ου

τούνομα σιωπή παρέδωκε, μνημονεύει, εξηγήσεις τε αυτού 20 θείων γραφών παρατίθεται. έτι και Ιουστίνου του μάρ

τυρος και Ιγνατίου μνήμην πεποίηται, μαρτυρίαις αυθις και από των τούτοις γραφέντων κεχρημένος. επήγγελται δε και αυτός εκ των Μαρκίωνος συγγραμμάτων αντιλέξεις αυτώ εν ιδίω σπουδάσματι.

EUSEBIUS, Hist. Eccles. v. 8.

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XXIV.

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"Ετεροι δε και αυτοι αιρετικώτεροι την φύσιν, Φρύγες το γένος, προληφθέντες υπό γυναίων ηπάτηνται, Πρισκίλλης τινός και Μαξιμίλλης καλουμένων, ας προφήτιδας νομίζουσιν, εν ταύταις το παράκλητον πνεύμα κεχωρηκέναι

λέγοντες, και τινα προ αυτών Μοντανών ομοίως δοξάζουσιν 30 ώς προφήτην, ών βίβλους απείρους έχοντες πλανώνται,

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name of Antichrist. For if it were necessary that his name should be declared clearly at the present time, it would have been announced by him who saw the revelation. For it was seen, not long ago, but almost in our generation, toward the end of the reign of Domitian.'

These things concerning the Apocalypse are stated by the writer referred to. He also mentions the first Epistle of John, taking many proofs from it, and likewise the first Epistle of Peter. And he not only knows, but also receives, the Shepherd, writing as follows:

'Well did the Scripture speak, saying, “First of all believe that God is one, who has created and completed all things,"' &c.

And he uses almost the precise words of the Wisdom of Solomon, saying, 'the vision of God produces immor- 15. tality, but immortality renders us near to God. He mentions also the memoirs of a certain apostolic presbyter, whose name he passes by in silence, and gives his expositions of the sacred Scriptures. And he refers to Justin the Martyr, and to Ignatius, using quotations also from 20 their writings. Moreover, he promises to refute Marcion from his own writings, in a special work.

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Montanism.

But there are others who are themselves in nature more heretical (than the Quartodecimans). These are Phrygians by birth, and have been deceived through having 25 been overcome by womenkind, called a certain Priscilla and Maximilla, whom they hold for prophetesses, saying that the Comforter Spirit dwelt in them; and they likewise glorify one Montanus before them as a prophet. So having endless books of these people they go astray, 30