with these, other elements which are not to be found in our Gospels; and he refers to the writings from which he derives them generally as ἀπομνημονεύματα τῶν αποστόλων, or εὐαγγέλια, without naming any author in particular. Celsus, [81] the opponent of Christianity, (subsequent to 150) mentions that the disciples of Jesus had written his history, and he alludes to our present Gospels when he speaks of the divergence of the accounts respecting the number of angels seen at the resurrection; but we find no more precise reference to any one Evangelist in his writings, so far as we know them through Origen. We have the testimony of the same Papias who has the notice concerning Matthew, a testimony from the mouth of John (πρεσβύτερος), that Mark, who according to him was the interpreter of Peter (ἑρμηνευτὴς Πέτρου), wrote down the discourses and actions of Jesus from his recollections of the instructions of that Apostle. [82] Ecclesiastical writers have likewise assumed that this passage from Papias refers to our second Gospel, though it does not say any thing of the kind, and is besides inapplicable to it. For our second Gospel cannot have originated from recollections of Peter’s instructions, i.e., from a source peculiar to itself, since it is evidently a compilation, whether made from memory or otherwise, from the first and third Gospels. [83] As little will the remark of Papias that Mark wrote without order (οὐ τάξει) apply to our Gospel. For he cannot by this expression intend a false chronological arrangement, since he ascribes to Mark the strictest love of truth, which, united with the consciousness that he had not the means of fixing dates, must have withheld him from making the attempt. But a total renunciation of chronological connexion, which Papias can alone have meant to attribute to him, is not to be found in the second Gospel. This being the case, what do those echoes which our second Gospel, in like manner as our first, seems to find in the most ancient ecclesiastical writers, prove?