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 Christ, who made the Apostles Masters.  In fine, of the Apostles, John and Matthew first implant in us faith, Luke and Mark renew it, starting from the same principles, so far as relates to the one God the Creator and His Christ born of the virgin, to fulfil the law and the prophets’ [Endnote 318:2].  He grounds the authority of the Gospels upon the fact that they proceed either from Apostles or from those who held close relation to Apostles, like Mark, ‘the interpreter of Peter,’ and Luke, the companion of Paul [Endnote 318:3].  In another passage he expressly asserts their authenticity [Endnote 318:4], and he claimed to use them and them alone as his weapons in the conflict with heresy [Endnote 318:5].