names, by Lenticius. 81.  Catholic Epistle, in imitation of the Apostles of
    Themis, on the Montanists.
82.  Revelation of Cerinthus, nominally apostolical. 83.  Book of the Helkesaites which fell from Heaven. 84.  Books of Lentitius. 85.  Revelation of Stephen. 86.  Works of Dionysius the Areopagite (extant). 87.  History of Joseph the carpenter (extant). 88.  Letter of Agbarus to Jesus (extant). 89.  Letter of Lentulus (extant). 90.  Story of Veronica (extant). 91.  Letter of Pilate to Tiberius (extant). 92.  Letters of Pilate to Herod (extant). 93.  Epistle of Pilate to Caesar (extant). 94.  Report of Pilate the Governor (extant). 95.  Trial and condemnation of Pilate (extant). 96.  Death of Pilate (extant). 97.  Story of Joseph of Arimathraea (extant). 98.  Revenging of the Saviour (extant). 99.  Epistle of Barnabas. 100.  Epistle of Polycarp. 101-15.  Fifteen epistles of Ignatius (see above, pages 217-220.) 116.  Shepherd of Hermas. 117.  First Epistle to the Corinthians of Clement (possibly partly
     authentic).
118.  Second Epistle to the Corinthians of Clement. 119.  Apostolic Canons of Clement. 120.  Recognitions of Clement and Clementina. 121-122.  Two Epistles of St. Clement of Rome (written in Syriac). 123-128.  Six books of Justin Martyr. 129-132.  Four books of Justin Martyr.

The above are collected from Jones’ On the Canon, Supernatural Religion, Eusebius, Mosheim’s Ecclesiastical History, Cowper’s Apocryphal Gospels, Dr. Giles’ Christian Records, and the Apostolic Fathers.

After reading this list, the student will be able to appreciate the value of Paley’s argument, that, “if it had been an easy thing in the early times of the institution to have forged Christian writings, and to have obtained currency and reception to the forgeries, we should have had many appearing in the name of Christ himself” ("Evidences,” p. 106).  Paley acknowledges “one attempt of this sort, deserving of the smallest notice;” and, in a note, adds three more of those mentioned above.  Let us see what the evidence is of the genuineness of the letter to Agbarus, the “one attempt” in question, as given by Eusebius.  Agbarus, the prince of Edessa, reigning “over the nations beyond the Euphrates with great glory,” was afflicted with an incurable disease, and, hearing of Jesus, sent to him to entreat deliverance.  The letter of Agbarus is carried to Jesus, “at Jerusalem, by Ananias, the courier,” and the answer of Jesus, also written, is returned by the same hands.  The letter of Jesus runs as follows, and is written in Syriac:  “Blessed art thou, O Agbarus, who, without seeing me, hast believed in me!  For it is written concerning me, that they who have seen me will not believe, that they who have not seen me may believe and live.  But in regard to what thou hast written, that I should come to thee, it is necessary that I should fulfil all things here, for which I have been sent.  And, after this fulfilment, thus to be received again by Him that sent me.