[387:2] On the Canon, p. 193. (In the fourth edition Dr. Westcott omits the last phrase, making a full stop at "Old," p. 218.)

[388:1] It must be said, however, that Dr. Westcott merely follows and exaggerates Lardner here, who says: "From this passage I would conclude that there was then also a volume or collection of books called the New Testament, containing the writings of Apostles and Apostolical men; but we cannot from hence infer the names or the exact number of those books" (Credibility, etc., Works, ii., p. 148).

[388:2] Eusebius, H. E., 4:26.

[388:3] Cf. Exod. 24:7.

[388:4] The legal sense of diathêkê as a Will or Testament is distinctly intended in Heb. 9:16. "For where a Testament (diathêkê) is, there must also of necessity be the death of the testator" (diathemenou). The same word diathêkê is employed throughout the whole passage (Heb. 9:15:23).

[388:5] 2 Cor. 3:14; Heb. 8:6:13, 12:24; Rom. 9:4, 11:26:28; Gal. 3:14:17; Ephes. 2:12, etc.

[389:1] Cf. Exod. 24:7; 2 Chron. 34:30; 2 Kings 23:2; 1 Maccab. 1:57; Sirach, 24:23, etc.

[389:2] In the Septuagint version, 38:31:34.

[389:3] 2 Tim. 3:15.

[389:4] Rom. 1:2.

[389:5] Matt. 22:29.

[389:6] Cf. 9:15, 12:24.

[389:7] Matt. 26:28.

[389:8] Luke 22:20.

[390:1] Verse 14.

[390:2] Cf. Irenaeus, Adv. Haer., 1:3, § 6; Clemens Al., Strom., 5:5, § 31; Tertullian, De Praescr., 36; Adv. Marc., 4:2, Apolog., 18; Origen, Hom. 19 in Jerem. 3, p. 364.  The Canon of Muratori says that the Pastor of Hermas can neither be classed "inter Prophetas neque inter Apostolos."  In a translation of the Clavis, a spurious work attributed to Melito himself - and Dr. Westcott admits it to be spurious (p. 198, note 1) -- the Gospels are referred to simply by the formula "in evangelio," and the Epistles generally "in apostolo."

[391:1] Adv. Prax., 15, 20; Adv. Marc., 4:1. He says in the latter place in "instrumenti," referring to Old and New Testaments, "vel, quod magis usui est dicere, testamenti."

[391:2] On the Canon, p. 194.

[392:1] Euseb., H. E., 4:26.

[392:2] Spicilegium Syriacum, 1855, pp. 41:56; Pitra, Spicil. Solesm., 1855, ii. Proleg., 38. f.

[392:3] On the Canon, p. 194.

[392:4] Ib., p. 194.

[393:1] On the Canon, p. 196.

[393:2] Cureton, Spicil. Syriacum, p. 53 f.; Pitra, Spicil. Solesm., ii. Proleg. 59. f.; Westcott, On the Canon, p. 196 f.

[393:3] On the Canon, p. 197.

[394:1] On the Canon, p. 196.

[394:2] Donaldson, Hist. Chr. Lit. and Doctr., iii., p. 236; cf. Sanday, Gospels in Sec. Cent., p. 245.

[394:3] Spicil. Syriac., p. 96 f.

[394:4] Donaldson, Hist. Chr. Lit. and Doctr., iii., p. 237.

[394:5] Ib., iii., p. 227.

[394:6] Ib., iii., p. 236.

[394:7] They are given by Pitra, Spicil. Solesm., i., p. 3 f

[394:8] It is worthy of remark that the Virgin is introduced into all these fragments in a manner quite foreign to the period at which Melito lived.

[395:1] H. E., 4:21, 26.

[395:2] Ib., 5:19.

[395:3] Wann wurden, u.s.w., p. 16, anm. 1.

[395:4] H. E., 4:26, 27; cf. Hieron., De Vir. Ill., 26.

[395:5] Eusebius himself sets him down in his Chronicle as flourishing in the eleventh year of Marcus, or AD 171, a year later than he dates Melito.

[395:6] Eusebius, H. E., 5:5; Moshiem, Inst. Hist. Eccles., book i., cent. ii., part. i., ch. i., § 9. Apollinaris states that, in consequence of this miracle, the Emperor had bestowed upon the Legion the name of the "Thundering Legion." We cannot here discuss this subject, but the whole story illustrates the rapidity with which a fiction is magnified into truth by religious zeal, and is surrounded by false circumstantial evidence. Cf. Tertullian, Apol. 5, ad Scapulam, 4; Dion Cassius, lib. 55; Scaliger, Animadv. in Euseb., p. 223 f.

[395:7] Eusebius, H. E., 4:27; cf. 26, 5:19; Hieron., Vir. Ill., 26; Theodoret, Fab., 2:21, 3:2; Photius, Biblioth. Cod. 14.

[396:1] Praefat. Chron. Pasch. sive Alex. ed. Ducange, p. 6; Routh, Reliq. Sacr., i., p. 160.

[396:2] Wann wurden u.s.w., p. 18.

[396:3] On the Canon, p. 199.

[396:4] Donaldson, Hist. Chr. Lit. and Doctr., iii., p. 247 f.; Lardner, Credibility, etc., Works, 1788, ii., p. 296; Tillemont, Mém. Hist. Eccles., ii., pt. iii., p. 91; cf. Neander, K. G. 1842, i., p. 513, anm. 1.

[396:5] H. E., 4:27.

[396:6] Westcott, On the Canon, p. 198, note 3; cf. Baur, Unters. kan. Evv., p. 340 f. This is the only remark which Dr. Westcott makes as to any doubt of the authenticity of these fragments. Tischendorf does not mention a doubt at all.

[396:7] H. E., 4:27.

[397:1] Eusebius, H. E., 5:23, 24.

[397:2] Ib., 4:26.

[397:3] Haeret. Fab., 2:21, 3:2.

[397:4] Vir. Ill. 26.

[397:5] Biblioth. Cod., 14.

[397:6] H. E., 5:24, 4:26; cf. 6:13.

[397:7] Ib., 5:23.

[397:8] Ib., 5:24.

[397:9] Ib., 5:23, 24.

[398:1] Hilgenfeld, Der Paschastreit, 1860, p. 255 f.; Baur, K. G., i., p. 157; Davidson, Int. N. T., ii., p. 406 f.

[398:2] Donaldson, Hist. Chr. Lit. and Doctr., iii., p. 247; Lardner, Credibility, etc., Works, ii., p. 296.

[398:3] Dr. Donaldson rightly calls a fragment in the Chronicle ascribed to Melito, "unquestionably spurious" (Hist. Chr. Lit. and Doctr., iii., p. 231).

[398:4] Append. ad Diss. Iren., p. 488. The extract from Philip's History is made by an unknown author.

[399:1] H. E., 7:27

[399:2] Bibl. Cod., 35, p. 21.

[399:3] Haer., 44:21.

[399:4] Bibl. Cod., 234, p. 908.

[399:5] Wann wurden, u.s.w., p. 19.

[399:6] On the Canon, p. 103.

[399:7] Ib., p. 304, and note 2.

[400:1] Legation pro Christianis, § 1.

[400:2] Matt. 5:39, 40; cf. Luke 6:29.

[400:3] Legô humin, Agapate tous echthrous humôn, eulogeite tous katarômenous, proseuchesthe huper tôn diôkontôn humas, hopôs genêsthe uioi tou Patros humôn tou en tois ouranois, hos ton hêlion autou anatellei, k.t.l.   Leg. Pro. Christ., § 11.

[400:4] The expressions, eulogeite tous katarômenous humas, kalôs poieite tous misountas humas, "bless them that curse you, do good to them that hate you," are omitted from some of the oldest MSS., but we do not know any in which the first of these two doubtful phrases is retained, as in Athenagoras, and the "do good to them that hate you" is omitted.

[400:5] The phrase, epêreazontôn humas, "despitefully use you," is omitted from many ancient codices.

[400:6] Egô de legô humin, agapate tous echthrous humôn kai proseuchesthe huper tôn diôkontôn humas, hopôs genêsthe uioi tou patros humôn tou en ouranois, hoto ton hellion autou anatellei, k.t.l.  Matt. 5:44:45.

[401:1] Ean gar agapate, phêsi, tous agapôntas humas, kai daneizete tois daneizousin humin, tina misthon hexete.  Leg. Pro Chr., § 12.

[401:2] Ean gar agapêsête tous agapôntas humas, tina misthon echete. Matt. 5:46.

[401:3] Justin likewise has agapate for agapêsete in this passage.

[401:4] Ho gar blepôn, phêsi, gynaika pros to epithumêsai autês, êdê memoicheuken en tê kardia autou. Leg. pro Chr., § 32.

[401:5] Egô de legô humin hoto pas ho blepôn gynaika pros to epithumêsai autên êdê emoicheusen autên eê tê kardia autou.

[401:6] Apol., 1:15.

[402:1] Hos gar an apolusê, phêsi, tên gynaika autou, kai gamêsê allên, moichatai. Leg. pro Chr., § 33.

[402:2] Ego de legô humin hoti hos an apolusê tên gynaika autou parektos logou porneias poiei autên moicheuthênai, kai hos an apolelumenên gamêsê, moichatai. Matt. 5:32. Pas ho apoluôn is the older and better reading, but we give hos an apolusê as favouring the similarity.

[402:3] Lardner, indeed, points to the passage as a quotation from the third Gospel. Works, ii., p. 183.

[402:4] Leg. pro Chr., § 33.

[403:1] Hist. Chr. Lit. and Doctr., iii., p. 172. De Wette says regarding Athenagoras: "The quotations of evangelical passages prove nothing" (Einl. A. T., 1852, p. 25).

[403:2] Leg. pro Chr., § 32.

[404:1] Leg. pro Chr., § 7.

[404:2] Ib., § 9.

[404:3] In the treatise on the Resurrection there are no arguments derived from Scripture.

[404:4] Eusebius, H. E., 5. Proem.

[404:5] Ib., 5:3.

[404:6] Ib., 5:11.

[404:7] Baronius dates the death of Pothinus in AD 179; Valesius, ad Euseb., H. E., 5:5.

[404:8] Westcott, On the Canon, p. 295.

[405:1] ... synexisousthai tê tou presbyterou Zachariou martyria, peporeuto goun en pasais tais entolais kai dikaiômasi tou Kuriou amemptos, kai pasê tê pros ton plêsion leitourgia aoknos, zêlon Theou polun echôn, kai zeôn tô pneumati, k.t.l.  Euseb., H. E., 5:1.

[405:2] Êsan de dikaioi amphoteroi enôpion tou theou, poreuomenoi en pasais tais entolais kai dikaiômasin tou kuriou amemptoi. Luke 1:6.

[405:3] Echôn de ton paraklêton en eautô, to pneuma pleion tou Zachariou. Euseb., H. E. 5:1.

[405:4] Kai Zacharias ho patêr autou eplêsthê pneumatos agiou kai eprophêteusen legôn, k.t.l.. Luke 1:67.

[405:5] Wann wurden, u.s.w., p. 80, n. 1: See also Hilgenfeld, Die Evv. Justin's, p. 155, and others.

[406:1] The great majority of critics consider it a reference to 2 Chron. 24:21, though some apply it to a later Zacharias.

[406:2] Die drei erst. Evv., p. 97 f.

[406:3] Wann wurden, u.s.w., p. 76 ff., 80, anm. 1; cf. Evang. Apocr. Proleg., p. 12 f.

[406:4] Wann wurden, u.s.w., p. 76 f., p. 80, anm. 1; Hilgenfeld, Die Evv. Justin's, p. 154 f.

[406:5] Die Evv. Justin's, p. 154 f.

[406:6] Ib., p. 160 f.

[406:7] Tischendorf, Wann wurden, u.s.w., p. 76 ff.; cf. Evang. Apoc. Proleg., p. 12 f.; Hilgenfeld, Die Evv. J., p. 154 f.