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22 An acephalous fragment on the canon of the sacred Scriptures,ascribed by some to Caius. This very important fragment [vol. ii. pp. 4 and 56, this series] was discovered by Muiatori in the Ambrosian Library at Milan, and published by him in his Antiquitates Italicaein 1740. This manuscript belongs to the seventh or eighth century. Muratori ascribed it to Caius, Bunsen to Hegesippus; but there is no clue whatever to the authorship. From internal evidence the writer of the fragment is believed to belong to the latter half of the second century. The fragment has been much discussed. For a full account of it, see Westcott's General Survey of the History of the Canon of the New Testament, 2d ed. p. 184f., and Tregelies' Canon Muratorianus; [also Routh, Rel., i. pp. 394-434].

23 The text is, " quibus tamen interfuit et ita posuit." Westcott omits the " et." Bunsen proposes" ipse non intermit." The reference probably is to the statement of Papias (Euseb., Histor. Eccles., iii. 39) as to Mark's Gospel being a narrative not of what he himself witnessed, but of what he heard from Peter.

24 The text gives " numine suo ex opinione concriset," for which we read " nomine suo ex ordine conscripsit" with Westcott.

25 Reading" secum" for " secundum."

26 The text gives " quasi ut juris studiosum," for which " quasi et virtutis studiosum," = "as one devoted to virtue," has been proposed. Bunsen reads "itineris socium" = "as his companion in the way."

27 " Incepit" for " incipet."

28 Or as they revised them, recognoscentibus.

29 Principia. Principali, leading. [Note this theory of inspiration.]

30 Singula.

31 1 John i. 1.

32 The text is, " semote passionem Petri," etc., for which Westcott reads" semota." [A noteworthy statement.]

33 Reading" epistolae" and " directae" instead of " epistola" and " directe," and " volentibus" for " voluntatibus."

34 Principium.

35 The text is, " de quibus singulis necesse est a nobis disputari cum," etc. Bunsen reads," de quibus non necesse est a nobis disputari cur" = "on which we need not discuss the reason why."

36 Sane.

37 The text is " in catholica," which may be "in the Catholic Church." Bunsen, Westcott, etc., read " in catholicis."

38 Reading "sed publicari" for "se publicare." [ Vol. ii. p. 3.]

39 [For remarks of my own on the Muratorian Canon, see vol. ii. p. 56, this series.]

40 Sec. xlvi. p. 254, supra.

41 Vol ii. p. 295, this series.

1 In his Commontory, cap. xix. p. 57, ed. Baltimore, 1847. This useful edition contains the text, and a translation, with valuable notes, by the Late Bishop Whittingham of Maryland.

2 H E., vi.

3 Vol. iii. cap 17, p. 677, this series.

4 His elaborate chapter (xlvii. and the note) must be read by all students who wish to understand the matter, or even to read Cyprian advantageously.

5 Defensio Fid. Nicaen., Works, vol. v. p. 374.

6 Dr. Schaff; History of Christian Church, vol. ii. p. 851.

7 [This is again putting a false face upon Antiquity. Purists, rather; i.e., in morals.]

8 See the last portion of Section Second of Neander's Church History.

9 Hist. Eccl., lib. viii. c. 15. The text of Valesius has Ouaton, not Novatus or Novatian.

10 [See p. 400, note 5, supra.]

11 Ep. li. p. 327, supra. [How could it be stated truly and yet seem friendly? The unfortunate man had violated discipline, and broken his most sacred obligations to the Christian flock, at a time when the heathen persecutions made all such scandals little less than mutiny against Christ Himself. Consult Matt. xviii. 7 and Luke xvii. 1. We owe to such discipline the sure canon of Scripture.]

12 Hist. Eccl., lib. iv. c. 28.

13 De viris Illustribus, C. 7O.

14 Ep. xxx. p. 308, supra.

15 Ep. li. 5, p. 328, supra. [Also, see Ep. xli. 2, p. 320, supra.]

1 Which we call the Creed.

2 From the ninth chapter to the twenty-eighth he enters upon the dilffuse explanation also of those words of our creed which commend to us faith in the Son of God, Jesus Christ, the Lord our God, the Christ promised in the Old Testament, and proves by the authority of the old and new covenant that He is very man and very God. In chapter eighteenth he refutes the error of the Sabellians, and by the authority of the sacred writings he establishes the distinction of the Father and of the Son, and replies to the objections of the abovenamed heresiarchs and others. In the twenty-ninth chapter he treats of faith in the Holy Spirit, saying that finally the authority of the high admonishes us, after the Father and the Son, to believe also on the Holy Spirit, whose operations he recounts and proves from the Scriptures. He then labours to associate the unity of God with the matters previously contended for, and at length sets forth the sum of the doctrines above explained. [Anthropopathy, see cap. v. p. 615.]

3 "Mensurnis," or otherwise "menstruis."

4 [Jer. v. 22. Compare sublime page with paganism.]

5 "Inventionis." "Redemptionis" is a reasonable emendation.

6 Or probably, "Neither indeed is," etc. [Vol. iii. p. 428.]

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