These three fathers did not fix the canon absolutely. Its limits were still unsettled. But they sanctioned most of the books now accepted as divine, putting some extra-canonical productions almost on the same level with the rest, if not in theory, at least in practice. The canon of Muratori is a fragmentary list which was made towards the end of the second century (170 A.D.). Its birthplace is uncertain, though there are traces of Roman origin. Its translation from the Greek is assumed, but that is uncertain. It begins with the four gospels in the usual order, and proceeds to the Acts, thirteen epistles of Paul, the epistles of John, that of Jude, and the Apocalypse. The epistle to the Hebrews, 1 and 2 Peter, 1 John and James are not named. The Apocalypse of Peter is also mentioned, but as not universally received. Of the Shepherd of Hermas, it is stated that it may be read in the Church. The epistle “to the Laodiceans” may either be that to the Ephesians, which had such superscription in Marcion’s canon, or less probably the supposititious epistle mentioned in the codex Boernerianus,(195) after that to Philemon, and often referred to in the middle ages.(196) That “to the Alexandrians” is probably the epistle to the Hebrews; though this has been denied without sufficient reason. According to the usual punctuation, both are said to have been forged in Paul’s name, an opinion which may have been entertained among Roman Christians about 170 A.D. The Epistle to the Hebrews was rejected in the west, and may have been thought a supposititious work in the interests of Paulinism, with some reason because of its internal character,(197) which is at least semi-Pauline, though its Judaistic basis is apparent. The story about the origin of the fourth gospel with its apostolic and episcopal attestation, evinces a desire to establish the authenticity of a work which had not obtained universal acceptance at the time.(198) It is difficult to make out the meaning in various places; and there is considerable diversity of opinion among expositors of the document.(199) In accord with these facts we find Serapion bishop of the church at Rhossus, in Cilicia,(200) allowing the public use of the gospel of Peter;(201) which shows that there was no exclusive gospel-canon at the end of the second century, at least in Syria. The present canon had not then pervaded the churches in general.