So here is one such testimonium, one apparently concerned with
Quartodecimanism and purportedly penned by Apollinaris Claudius of Hierapolis in Phrygia (middle of to late century II). The Greek text is from the TLG, which I believe reproduces the Dindorf edition, though I have occasionally modified the punctuation. The English translation is my own, and may be used freely.Chronicon Paschale, TLG/Dindorf Edition | Chronicon Paschale, Translation Mine |
| Καὶ Ἀπολλινάριος δὲ ὁ ὁσιώτατος ἐπίσκοπος Ἱεραπόλεως τῆς Ἀσίας, ὁ ἐγγὺς τῶν ἀποστολικῶν χρόνων γεγονώς, ἐν τῷ περὶ τοῦ πάσχα λόγῳ τὰ παραπλήσια ἐδίδαξε, λέγων οὕτως· «Εἰσὶ τοίνυν οἳ δι' ἄγνοιαν φιλονεικοῦσι περὶ τούτων, συγγνωστὸν πρᾶγμα πεπονθότες· ἄγνοια γὰρ οὐ κατηγορίαν ἀναδέχεται, ἀλλὰ διδαχῆς προσδεῖται· καὶ λέγουσιν ὅτι τῇ ιδʹ τὸ πρόβατον μετὰ τῶν μαθητῶν ἔφαγεν ὁ κύριος, τῇ δὲ μεγάλῃ ἡμέρᾳ τῶν ἀζύμων αὐτὸς ἔπαθεν, καὶ διηγοῦνται Ματθαῖον οὕτω λέγειν ὡς νενοήκασιν· ὅθεν ἀσύμφωνός τε νόμῳ ἡ νόησις αὐτῶν καὶ στασιάζειν δοκεῖ κατ' αὐτοὺς τὰ εὐαγγέλια.» | And Apollinarius also, the most hallowed bishop of Hierapolis of Asia, who was near apostolic times, in the volume concerning the Passover taught similar things, speaking thus: "There are some, then, who raise disputes about these things through ignorance, thus suffering from a pardonable circumstance, for ignorance does not admit of accusation but rather requires further teaching; and they say that on the 14th the Lord ate the lamb with the disciples, and that on the great day of Unleavened Bread he himself suffered, and they report Matthew as speaking thus, just as they opine. Wherefore their opinion is at discord with the law, and the gospels seem to be at variance against them." |
| Καὶ πάλιν ὁ αὐτὸς ἐν τῷ αὐτῷ λόγῳ γέγραφεν αὕτως· «Ἡ ιδʹ τὸ ἀληθινὸν τοῦ κυρίου πάσχα, ἡ θυσία ἡ μεγάλη, ὁ ἀντὶ τοῦ ἀμνοῦ παῖς θεοῦ, ὁ δεθείς, ὁ δήσας τὸν ἰσχυρόν, καὶ ὁ κριθεὶς κριτὴς ζώντων καὶ νεκρῶν, καὶ ὁ παραδοθεὶς εἰς χεῖρας ἁμαρτωλῶν ἵνα σταυρωθῇ, ὁ ὑψωθεὶς ἐπὶ κεράτων μονοκέρωτος καὶ ὁ τὴν ἁγίαν πλευρὰν ἐκκεντηθείς, ὁ ἐκχέας ἐκ τῆς πλευρᾶς αὐτοῦ τὰ δύο πάλιν καθάρσια, ὕδωρ καὶ αἷμα, λόγον καὶ πνεῦμα, καὶ ὁ ταφεὶς ἐν ἡμέρᾳ τῇ τοῦ πάσχα, ἐπιτεθέντος τῷ μνήματι τοῦ λίθου.» | And again the same man in the same volume has written likewise: "The 14th is the true Passover of the Lord, the great sacrifice, the child of God instead of the lamb, the one bound, the one who has bound the strong, and the judge who has judged living and dead; even the one who has been delivered into the hands of sinners in order to be crucified, the unicorn lifted up on horns and pierced in his holy side, the one who had pour out from his side the two things which are cleansing again: water and blood, word and spirit; and the one buried on the day of the Passover, a stone having been placed upon the memorial." |
That weird business in the second excerpt about the unicorn on horns is similar to the mystic symbolism that we find in Justin Martyr, Dialogue With Trypho 91.
At any rate, the first excerpt is usually taken as referring to the gospel of Matthew, though the text does not specifically call it a gospel, reserving that term for the next clause, in which the unnamed opponents using Matthew in this way are said to be out of tune with "the law and the gospels". I imagine various interpretations are possible here.
Part of the above text, with an alternate translation that you can compare to and contrast with mine as needed, is offered (in little snippets) in chapter 4 of Edouard Massaux, The Influence of the Gospel of Saint Matthew on Christian Literature Before Saint Irenaeus.
Ben.