in Asia.'

We have not now to determine the exact value of these traditions;
what we have rather to notice is the fact that the Gospels are at
this time definitely assigned to their reputed authors, and that
they are already regarded as containing a special knowledge
divinely imparted. It is evident that Irenaeus would not for a
moment think of classing any other Gospel by the side of the now
strictly canonical four.

Clement of Alexandria, who, Eusebius says, 'was illustrious for
his writings,' in the year 194 gives a somewhat similar, but not
quite identical, account of the composition of the second Gospel
[Endnote 317:1]. He differs from Irenaeus in making St. Peter
cognisant of the work of his follower. Neither is he quite
consistent with himself; in one place he makes St. Peter
'authorise the Gospel to be read in the churches;' in another he
says that the Apostle 'neither forbade nor encouraged it' [Endnote
317:2]. These statements have both of them been preserved for us
by Eusebius, who also alleges, upon the authority of Clement, that
the 'Gospels containing the genealogies were written first.'
'John,' he says, 'who came last, observing that the natural
details had been set forth clearly in the Gospels, at the instance
of his friends and with the inspiration of the Spirit ([Greek:
pneumati theophoraethenta]), wrote a spiritual Gospel' [Endnote
317:3].

Clement draws a distinct line between the canonical and
uncanonical Gospels. In quoting an apocryphal saying supposed to
have been given in answer to Salome, he says, expressly: 'We do
not find this saying in the four Gospels that have been handed
down to us, but in that according to the Egyptians' [Endnote
317:4].

Tertullian is still more exclusive. He not only regards the four
Gospels as inspired and authoritative, but he makes no use of any
extra-canonical Gospel. The Gospels indeed held for him precisely
the same position that they do with orthodox Christians now. He
says respecting the Gospels: 'In the first place we lay it down
that the evangelical document (evangelicum instrumentum [Endnote
318:1]) has for its authors the Apostles, to whom this office of
preaching the Gospel was committed by the Lord Himself. If it has
also Apostolic men, yet not these alone but in company with
Apostles and after Apostles. For the preaching of disciples might
have been suspected of a desire for notoriety if it were not
supported by the authority of Masters, nay of C