ike it in the Paschal
Chronicle, which confirms unequivocally the conclusion that he
knew and used the fourth Gospel. Amongst other titles that are
applied to the crucified Saviour, he is spoken of as 'having been
pierced in His sacred side,' as 'having poured out of His side
those two cleansing streams, water and blood, word and spirit'
[Endnote 308:1]. This incident is recorded only in the fourth
Gospel.

In like manner when Athenagoras says 'The Father and the Son being
one' ([Greek: henos ontos tou Patros kai tou Uiou]), it is
probable that he is alluding to John x. 30, 'I and my Father are
one,' not to mention an alleged, but perhaps somewhat more
doubtful, reference to John xvii. 3 [Endnote 308:2].

But the most decisive witness before we come to Irenaeus is the
Muratorian Canon. Here we have the fourth Gospel definitely
assigned to its author, and finally established in its place
amongst the canonical or authoritative books. It is true that the
account of the way in which the Gospel came to be composed is
mixed up with legendary matter. According to it the Gospel was
written in obedience to a dream sent to Andrew the Apostle, after
he and his fellow disciples and bishops had fasted for three days
at the request of John. In this dream it was revealed that John
should write the narrative subject to the revision of the rest. So
the Gospel is the work of an eyewitness, and, though it and the
other Gospels differ in the objects of their teaching, all are
inspired by the same Spirit.

There may perhaps in this be some kernel of historical fact, as
the sort of joint authorship or revision to which it points seems
to find some support in the concluding verses of the Gospel ('we
know that his witness is true'). However this may be, the evidence
of the fragment is of more real importance and value, as showing
the estimation in which at this date the Gospel was held. It
corresponds very much to what is now implied in the word
'canonical,' and indeed the Muratorian fragment presents us with a
tentative or provisional Canon, which was later to be amended,
completed, and ratified. So far as the Gospels were concerned, it
had already reached its final shape. It included the same four
which now stand in our Bibles, and the opposition that they met
with was so slight, and so little serious, that Eusebius could
class them all among the Homologoumena or books that were
universally acknowledged.

CHAPTER XIII.

ON