the Epistle of Barnabas, the Shepherd of
Hermas, the second book of Esdras, the Epistles of Ignatius, and the
Epistle of Polycarp, are to be reckoned among the sacred authentic books
of the New Testament; as also that the Acts of Paul, the Revelation,
Preaching, Gospel and Acts of Peter, were sacred books, and, if they
were extant, should be of the same authority as any of the rest" (J.
Jones, on the "Canon," p. 4-6). This same learned writer further says:
"That many, or most of the books of the New Testament, have been
rejected by heretics in the first ages, is also certain. Faustus
Manichaeus and his followers are said to have rejected all the New
Testament, as not written by the Apostles. Marcion rejected all, except
St. Luke's Gospel. The Manichees disputed much against the authority of
St. Matthew's Gospel. The Alogians rejected the Gospel of St. John as
not his, but made by Cerinthus. The Acts of the Apostles were rejected
by Severus, and the sect of his name. The same rejected all Paul's
Epistles, as also did the Ebionites, and the Helkesaites. Others, who
did not reject all, rejected some particular epistles.... Several of the
books of the New Testament were not universally received, even among
them who were not heretics, in the first ages.... Several of them have
had their authority disputed by learned men in later times" (Ibid, pp.
8, 9).

If recognition by the early writers be taken as a proof of the
authenticity of the works quoted, many apocryphal documents must stand
high. Eusebius, who ranks together the Acts of Paul, the Shepherd of
Hermas, the Revelation of Peter, the Epistle of Barnabas, the
Institutions of the Apostles, and the Revelation of John (now accounted
canonical) says that these were not embodied in the Canon (in his time)
"notwithstanding that they are recognised by most ecclesiastical
writers" ("Eccles. Hist.," bk. iii., chap. xxv.). The Canon, in his
time, was almost the same as at present, but the canonicity of the
epistles of James and Jude, the 2nd of Peter, the 2nd and 3rd of John,
and the Revelation, was disputed even as late as when he wrote. Irenaeus
ranks the Pastor of Hermas as Scripture; "he not only knew, but also
admitted the book called Pastor" (Ibid, bk. v., chap. viii.). "The
Pastor of Hermas is another work which very nearly secured permanent
canonical rank with the writings of the New Testament. It was quoted as
Holy Scripture by the Fathers, and held to be divinely inspi