Church writer, he makes it his business to record the fact. Thus he
mentions the one quotation in Irenaeus from the Shepherd of Hermas; he
states that Hegesippus employs the Gospel according to the Hebrews; he
records that Clement of Alexandria in the _Stromateis_ has made use of
the Epistles of Barnabas and Clement, and in the _Hypotyposeis_ has
commented on the Epistle of Barnabas and the so-called Apocalypse of
Peter [47:4].

It will have appeared from the above account, if I mistake not, that his
treatment of this subject is essentially frank. There is no indication
of a desire to make out a case for those writings which he and his
contemporaries received as Canonical, against those which they rejected.
The Shepherd of Hermas is somewhere about two-thirds the length of the
whole body of the thirteen Epistles of St Paul. He singles out the one
isolated passage from Hermas in Irenaeus, though it is quoted
anonymously; and he says nothing about the quotations from St Paul,
though they exceed two hundred in number, and are very frequently cited
by name.

It is necessary however, not only to investigate his principles, but
also to ascertain how far his application of these principles can be
depended upon. And here the facts justify us in laying down the
following rules for our guidance:--

(i) As regards the anecdotes containing information relating to the
books of the New Testament he restricts himself to the narrowest limits
which justice to his subject will allow. His treatment of Irenaeus makes
this point clear. Though he gives the principal passage in this author
relating to the Four Gospels [48:1], he omits to mention others which
contain interesting statements directly or indirectly affecting the
question, _e.g._ that St John wrote his Gospel to counteract the errors
of Cerinthus and the Nicolaitans [48:2]. Thus too, when he quotes a few
lines alluding to the unanimous tradition of the Asiatic elders who were
acquainted with St John [48:3], he omits the context, from which we find
that this tradition had an important bearing on the authenticity of the
Fourth Gospel, for it declared that Christ's ministry extended much
beyond a single year, thus confirming the obvious chronology of the
Fourth Gospel against the apparent chronology of the Synoptists.

(ii) As regards the quotations and references the case stands thus. When
Eusebius speaks of 'testimonies' in any ancient writer taken from a
Scriptural book, we c