Hermas (about 140 A.D.) seems to have used the epistle to the Ephesians and perhaps that to the Hebrews, as well as the epistle of James; but there is great uncertainty about the matter, for there is no _express_ or certain quotation from any part of the New Testament. The writer often alludes to words of Jesus, found in Matthew’s gospel, so that he may have been acquainted with it. Keim(150) and others have discovered references to the fourth gospel; but they are invalid. There is no allusion to the Acts in vis. iv. 2, 4. The only _Scripture_ cited is the apocryphal book _Eldat and Modat_, now lost.(151) The writer seems to have known several Jewish Apocalypses.(152) Barnabas (about 119 A.D.) has but one quotation from the New Testament, if, indeed, it be such. Apparently, Matthew xx. 16 or xxii. 14 is introduced by “as it is written,” showing that the gospel was considered _Scripture_.(153) This is the earliest trace of canonical authority being transferred from the Old Testament to Christian writings. But the citation is not certain. The original may be 4 Esdras, viii. 3; and even if the writer took the words from Matthew’s gospel, it is possible that he used “it is written” with reference to their prototype in the Old Testament. Of such interchanges, examples occur in writers of the second century; and it is the more probable that this is one, from the fact that 4 Esdras is elsewhere considered a prophet and referred to in the same way as Ezekiel.(154) Barnabas’s citation of a gospel as canonical is wholly improbable, since even Justin, thirty years after, never quotes the New Testament writings as _Scripture_. The thing would be anomalous and opposed to the history of the first half of the second century. When these post-apostolic productions appeared, the New Testament writings did not stand on the same level with the Old, and were not yet esteemed _sacred_ and _inspired_ like the Jewish Scriptures. The Holy Spirit was thought to dwell in all Christians, without being confined to a few writers; and his influence was the common heritage of believers. There are evidences of Barnabas’s acquaintance with the Epistles to the Romans and Corinthians; nor is it improbable that he knew the canonical gospel of Matthew, though one passage _appears_ to contradict Matthew xxviii. 10, &c., without necessarily implying ignorance of what lies in it, viz., that the ascension of Jesus took place on the day of his resurrection.(155) Strangely enough, Keim thinks that the writer had John’s gospel before him; but this opinion is refuted by the end of Barnabas’s fifth chapter.(156) Holtzmann has ably disposed of the considerations adduced by Keim.(157) Barnabas quotes the book of Enoch as _Scripture_;(158) and an apocryphal prophecy is introduced with, “another prophet says.”(159)