This adds special interest to the Second and Third Epistles of St. John; for here we have two letters of unquestionably early date, revealing each a section of the Christian community in the colours of life. They are almost universally allowed to be by the same hand; by the hand, most commentators add, of John the Apostle. The direct external evidence for their authenticity is not extensive. This may be perhaps on account of their brevity and their private character, which would render them not likely to be mentioned frequently by the Fathers. Yet there are several references to them in the first four centuries. It is said in the Muratorian Canon (170 a.d.) that John wrote at least two Epistles. Irenæus (180 a.d.) twice ascribes the Second Epistle to St. John. The Old Italic Version (180 a.d.) has both Epistles. Clement of Alexandria (190 a.d.) refers to the First Epistle as 'the larger Epistle,' implying that he knows another which is shorter; and again he speaks of a Second Epistle of John, addressed 'to a Babylonian lady by name Electa.' Both Epistles, the Second and Third, are mentioned by Origen (230 a.d.), and by Dionysius of Alexandria (245 a.d.). Eusebius (325 a.d.) in speaking of them places them among the books whose right to a position in the Canon is disputed. The Second Epistle is referred to by Cyprian (248 a.d.); and both are acknowledged by the Councils of Laodicea (363 a.d.), of Hippo (393 a.d.), and the Third Council of Carthage (397 a.d.).