ed. Robinson, Texts and Studies, 1891,
I. 2, p. 114 f.), and tempts us to make certain conclusions. In the
later recensions of the Acta the passage, characteristically enough, is
worded: "Libri evangeliorum et epistolae Pauli viri sanctissimi apostoli"
or "Quattuor evv. dom. nostri J. Chr. et epp. S. Pauli ap. et omnis
divinitus inspirata scriptura."]

[Footnote 74: It is worthy of note that the Gnostics also, though they
quote the words of the Apostles (John and Paul) as authoritative, place
the utterances of the Lord on an unattainable height. See in support of
this the epistle of Ptolemy to Flora.]

[Footnote 75: Rev. I. 3; Herm. Vis. II. 4; Dionys. Cor. in Euseb., IV.
23. 11.]

[Footnote 76: Tertullian, this Christian of the primitive type, still
reveals the old conception of things in one passage where, reversing 2
Tim. III. 16, he says (de cultu fem. I. 3) "Legimus omnem scripturam
aedificationi habilem divinitus inspirari."]

[Footnote 77: The history of the collection of the Pauline Epistles may
be traced back to the first century (1 Clem. XLVII. and like passages).
It follows from the Epistle of Polycarp that this native of Asia Minor
had in his hands all the Pauline Epistles (quotations are made from nine
of the latter; these nine imply the four that are wanting, yet it must
remain an open question whether he did not yet possess the Pastoral
Epistles in their present form), also 1 Peter, 1 John (though he has not
named the authors of these), the first Epistle of Clement and the
Gospels. The extent of the writings read in churches which Polycarp is
thus seen to have had approaches pretty nearly that of the later
recognised canon. Compare, however, the way in which he assumes sayings
from those writings to be well known by introducing them with "[Greek:
eidotes]" (I. 3; IV. 1; V. 1). Ignatius likewise shows himself to be
familiar with the writings which were subsequently united to form the
New Testament. We see from the works of Clement, that, at the end of the
second century, a great mass of Christian writings were collected in
Alexandria and were used and honoured.]

[Footnote 78: It should also be pointed out that Justin most probably
used the Gospel of Peter among the [Greek: apomnemoneumata]; see Texte
u. Unters. IX. 2.]

[Footnote 79: See my article in the Zeitschr. f. K. Gesch. Vol. IV. p.
471 ff. Zahn (Tatian's Diatessaron, 1881) takes a different view.]

[Footnote 80: Justin also used the Gospel