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.
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."
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.]
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.]