rstood. I should be most ungrateful if, in speaking of German
writers, I used the language of mere depreciation. If there is any
recent theologian from whom I have learnt more than from another, it is
the German Neander. Nor can I limit my obligations to men of this stamp.
All diligent students of early Christian history must have derived the
greatest advantage on special points from the conscientious research,
and frequently also from the acute analysis, even of writers of the most
extreme school. But it is high time that the incubus of fascinating
speculations should be shaken off, and that Englishmen should learn to
exercise their judicial faculty independently. Any one who will take the
pains to read Irenaeus through carefully, endeavouring to enter into his
historical position in all its bearings, striving to realize what he and
his contemporaries actually thought about the writings of the New
Testament and what grounds they had for thinking it, and, above all,
resisting the temptation to read in modern theories between the lines,
will be in a more favourable position for judging rightly of the early
history of the Canon than if he had studied all the monographs which
have issued from the German press during the last half century.

V. PAPIAS OF HIERAPOLIS.

[AUGUST, 1875.]

Two names stand out prominently in the Churches of proconsular Asia
during the age immediately succeeding the Apostles--Polycarp of Smyrna,
and Papias of Hierapolis. Having given an account of Polycarp in my last
article, I purpose now to examine the notices relating to Papias. These
two fathers are closely connected together in the earliest tradition.
Papias, writes Irenaeus, was 'a hearer of John and a companion of
Polycarp.' [142:1] On the latter point we may frankly accept the
evidence of Irenaeus. A pupil of Polycarp, at all events, was not likely
to be misinformed here. But to the former part of the statement
objections have been raised in ancient and modern times alike; and it
will be my business in the course of this investigation to inquire into
its credibility. Yet, even if Papias was not a personal disciple of St
John, still his age and country place him in more or less close
connection with the traditions of this Apostle; and it is this fact
which gives importance to his position and teaching.

Papias wrote a work entitled, 'Exposition of Oracles of the Lord,' in
five books, of which a few scanty fragments and notices are