down among the undisputed books,' and the Shepherd of Hermas, which 'had
been spoken against by some' and therefore 'could have no place among
the acknowledged books,' though it had been read in churches and was
used by some of the most ancient writers. And he concludes:--

'Let this suffice as a statement ([Greek: eis parastasin ...
eirestho]) of those Divine writings which are unquestionable, and
those which are not acknowledged among all.'

This statement, though not so clear on minor points as we could wish, is
thoroughly sensible and quite intelligible in its main lines. It shows
an appreciation of the conditions of the problem. Above all, it is
essentially straightforward. It certainly does not evince the precision
of a lawyer, but neither on the other hand does it at all justify the
unqualified denunciations of the uncritical character of Eusebius in
which our author indulges. The exact limits of the Canon were not
settled when Eusebius wrote. With regard to the main body of the
writings included in our New Testament there was absolutely no question;
but there existed a margin of _antilegomena_ or disputed books, about
which differences of opinion existed, or had existed. Eusebius therefore
proposes to treat these two classes of writings in two different ways.
This is the cardinal point of the passage. Of the antilegomena he
pledges himself to record when any ancient writer _employs_ any book
belonging to their class ([Greek: tines hopoiais kechrentai]); but as
regards the undisputed Canonical books he only professes to mention
them, when such a writer has something to _tell about them_ ([Greek:
tina _peri_ ton endiathekon eiretai]). Any _anecdote_ of interest
respecting them, as also respecting the others ([Greek: ton me
toiouton]), will be recorded. But in their case he nowhere leads us to
expect that he will allude to mere _quotations_, however numerous and
however precise [38:1].

This statement is inserted after the record of the martyrdom of St Peter
and St Paul, and has immediate and special reference to their writings.
The Shepherd of Hermas is only mentioned incidentally, because (as
Eusebius himself intimates) the author was supposed to be named in the
Epistle to the Romans. But the occasion serves as an opportunity for the
historian to lay down the general principles on which he intends to act.
Somewhat later, when he arrives at the history of the last years of St
John, he is led to