To the latter part of the second century belong two important canons, that of the Syriac Peshito, and the Muratorian canon.  The former of these represents the judgment of the Eastern churches; the latter apparently that of the Western.

    The canon of the Peshito has, of the seven disputed books,
    Hebrews and James.  It wants the other five, namely, 2
    Peter, 2, 3 John, Jude, Revelation.

The Muratorian canon is in such an imperfect state that its testimony on some points is doubtful.  It contains Jude and Revelation; perhaps also 2, 3 John.  It wants Hebrews, and 2 Peter, and it adds the apocryphal book called the Apocalypse of Peter.

Origen in the third century (as quoted by Eusebius, Hist.  Eccl., 6. 25) and Eusebius in the fourth, Hist.  Eccl., 3. 25, give each a review of the New Testament canon with a statement of the differing judgments as to the disputed books.  The details will come up hereafter in connection with the books in question.

The Synodical Council of Loadicea, which was probably held between A.D. 343-381, gives in its 60th canon (the genuineness of which, however, has been called in question by some) a list of the books of the Old and New Testaments.  That of the New Testament wants the Apocalypse.

The third Council of Carthage, held A.D. 397, contains all the books of our present canon.  So also the Latin fathers, as Jerome, Rufinus, etc.  But the Syrian churches still adhered to the canon of the Peshito.

7.  The history of Christian opinion in regard to the canon of the New Testament, of which a very brief outline has been given, has all the marks of naturalness and truthfulness.  The Biblical student should carefully remember the two following important considerations: 

(1.) The books of the New Testament were not received as a whole, but separately upon the evidence that each gave of its apostolic origin.  Doubts in respect to certain books throw no shadow of suspicion upon the rest, the genuineness and authenticity of which were acknowledged by all from the beginning.  The question, therefore, is not concerning the truth of revelation, but simply concerning the claims of certain books to be a part of the record of revelation.  However it may be decided in particular cases, the apostolic authority of the universally acknowledged books, which constitute the main body of the New Testament, remains perfectly sure.

(2.) The early diversities of judgment in respect to certain books furnish satisfactory evidence of the freedom of thought and discussion among the primitive Christians, and of the sincerity and earnestness of their investigations.  It was precisely because they would not accept any book without full evidence of its apostolic authority, that these diversities of judgment prevailed.