This is a subsidiary post of The Muratorian Fragment.
The following translation is that of Bruce Metzger as provided by EarlyChristianWritings.com. Note in the text below, that the fragment does not include the beginning or the end. In the rendering below I have stripped out all notations and left only the text itself….and then broken into paragraphs.
. . . at which nevertheless he was present, and so he placed [them in his narrative]. The third book of the Gospel is that according to Luke. Luke, the well-known physician, after the ascension of Christ, when Paul had taken with him as one zealous for the law, composed it in his own name, according to [the general] belief. Yet he himself had not seen the Lord in the flesh; and therefore, as he was able to ascertain events, so indeed he begins to tell the story from the birth of John. The fourth of the Gospels is that of John, [one] of the disciples. To his fellow disciples and bishops, who had been urging him [to write], he said, ‘Fast with me from today to three days, and what will be revealed to each one let us tell it to one another.’ In the same night it was revealed to Andrew, [one] of the apostles, that John should write down all things in his own name while all of them should review it. And so, though various elements may be taught in the individual books of the Gospels, nevertheless this makes no difference to the faith of believers, since by the one sovereign Spirit all things have been declared in all [the Gospels]: concerning the nativity, concerning the passion, concerning the resurrection, concerning life with his disciples, and concerning his twofold coming; the first in lowliness when he was despised, which has taken place, the second glorious in royal power, which is still in the future. What marvel is it then, if John so consistently mentions these particular points also in his Epistles, saying about himself, ‘What we have seen with our eyes and heard with our ears and our hands have handled, these things we have written to you? For in this way he professes [himself] to be not only an eye-witness and hearer, but also a writer of all the marvelous deeds of the Lord, in their order.
Moreover, the acts of all the apostles were written in one book. For ‘most excellent Theophilus’ Luke compiled the individual events that took place in his presence — as he plainly shows by omitting the martyrdom of Peter as well as the departure of Paul from the city [of Rome] when he journeyed to Spain.
As for the Epistles of Paul, they themselves make clear to those desiring to understand, which ones [they are], from what place, or for what reason they were sent. First of all, to the Corinthians, prohibiting their heretical schisms; next, to the Galatians, against circumcision; then to the Romans he wrote at length, explaining the order (or, plan) of the Scriptures, and also that Christ is their principle (or, main theme). It is necessary for us to discuss these one by one, since the blessed apostle Paul himself, following the example of his predecessor John, writes by name to only seven churches in the following sequence: To the Corinthians first, to the Ephesians second, to the Philippians third, to the Colossians fourth, to the Galatians fifth, to the Thessalonians sixth, to the Romans seventh. It is true that he writes once more to the Corinthians and to the Thessalonians for the sake of admonition, yet it is clearly recognizable that there is one Church spread throughout the whole extent of the earth. For John also in the Apocalypse, though he writes to seven churches, nevertheless speaks to all. [Paul also wrote] out of affection and love one to Philemon, one to Titus, and two to Timothy; and these are held sacred in the esteem of the Church catholic for the regulation of ecclesiastical discipline.
There is current also [an epistle] to the Laodiceans, [and] another to the Alexandrians, [both] forged in Paul’s name to [further] the heresy of Marcion, and several others (66) which cannot be received into the catholic Church — for it is not fitting that gall be mixed with honey.
Moreover, the epistle of Jude and two of the above-mentioned (or, bearing the name of) John are counted (or, used) in the catholic [Church]; and [the book of] Wisdom, written by the friends of Solomon in his honour.
We receive only the apocalypses of John and Peter, though some of us are not willing that the latter be read in church.
But Hermas wrote the Shepherd very recently, in our times, in the city of Rome, while bishop Pius, his brother, was occupying the [episcopal] chair of the church of the city of Rome. And therefore it ought indeed to be read; but it cannot be read publicly to the people in church either among the Prophets, whose number is complete, or among the Apostles, for it is after [their] time.
But we accept nothing whatever of Arsinous or Valentinus or Miltiades, who also composed a new book of psalms for Marcion, together with Basilides, the Asian founder of the Cataphrygians . . .