I've been rummaging around J.P.P. Martin's French Introduction to NTTC and found three Latin utilizations of material from Mark 16:9-20 (one by Eugippius and two by Fulgentius), plus one statement from Didymus that I'm not sure about:
(1) Eugippius (referring to 16:14 and using 16:19): (early 500's, Italy) from chapter 174 of "Thesaurus" -
"sexto, ubi vidit cum Thomas; septimo, ad mare Tiberiadis; octavo, in monte Galilaeae secundum Matthaeum; nono, quod dicit Marcus, novissime recumbentibus, quia jam non erant in terra cum illo convivaturi; decimo, in ipso die, non in terra jam, sed elevatum un nube, cum in coelum ascenderet : quod Marcus et Lucas commemorant; Marcus quidem post illud quod eis discumbentibus apparuit, ita continuans ut diceret : Et Dominus quidem, postquam locutus est eis, assumptus est in coelum. . . ."
(Copying from Migne P.L. Vol. 62, col. 832.) Which is something along the lines of
"Sixth, the appearance with Thomas; the seventh, at the Sea of Tiberias; eighth, in the mountain in Galilee, according to Matthew; ninth, in Mark, when they were seated at table; though he was already in the land they were not with him but were banqueting; tenth, in one instance, the day when he was no longer on earth and he was lifted up to a cloud, and went up to heaven; Luke mentions this, and indeed Mark, too, after the appearance when they were at the table, continued by saying, "And the Lord, after he had spoken to them, was taken up to heaven."
(2) Fulgentius of Ruspe (using Mk. 16:15-16): (early 500's, north Africa and Sardinia) in Epistle XII: "Post resurrectionem siquidem corpore ascensurus in coelum; sed cum suis in terra divinatate mausurus, haec invenitur suis dixisse discipulis: Euentes in mundum universum praedicate Evangelium omni creaturae: Qui crediderit, et baptizatus fuerit, salvus erit; qui vero non crediderit, condemnabitur." (This is from the Vulgate.)
That statement, copied from Migne P.L. Vol. 65, col. 382, is something like, "After his bodily resurrection, he was to ascend into heaven, but his countrymen were to remain in the holy land; he is found to have said to his disciples, Go into the whole world and preach the gospel to every creature. He that believes and is baptized shall be saved; he that does not believe, shall be condemned."
(3) Further along in Fulgentius' Epistle XII: "Quoniam ergo de illa Domini sententia sumpsimus disputationis exordium, quae statuit, quia omnis qui crediderit, et baptizatus fuerit, salvabitur." (This is kinda different from the Vulgate.)
That statement, copied from Migne P.L. Vol. 65, col. 385, is something like, "Thus, from that account we have received the beginning of the Lord's statement, which is the decree, everyone who believes and is baptized shall be saved."
(4) From Didymus' Exposition on Psalm 109 (which = Psalm 110): "Plhrwsanti thn oikonomian, kai ek nekrwn anastanti, kai eis ouranon analhfqenti to Uiw Kuriw onti, eipen o kurios, 'Kaqou ek dexiwn mou.'."
(The text in Migne's P.G. Vol. 39, col. 1537 is cut off on the left side of the scan I was using, but Martin helpfully transcribed the text at the bottom of page 272 of his multi-volume work.)
Which is something like, "To the perfect administrator [of grace], as he rises from the dead, and ascends to heaven, to the Lord the Son, says the Lord, Sit at my right hand." (Not sure about that first phrase. Tight schedule today.) Didymus hits some of the same notes that are in 16:14 and 16:19. Looks like the same sort of thing Justin was doing in First Apology 45.
Yours in Christ,
James Snapp, Jr.