the estimate of the Apostle Paul,
the conception of the person of Christ. It is therefore important to
observe that Irenaeus quotes him with the highest respect, as an
orthodox writer and a trustworthy channel of Apostolic tradition.
Eusebius again, though he is repelled by his millennarianism, calling
him 'a man of very mean capacity,' and evidently seeking to disparage
him in every way, has yet no charge to bring against him on these most
important points of all. And this estimate of him remains to the last.
Anastasius of Sinai for instance, who wrote in the latter half of the
sixth century, and who is rigidly and scrupulously orthodox, according
to the standard of orthodoxy which had been created by five General
Councils, had the work of Papias in his hands. He mentions the author by
name twice; and on both occasions he uses epithets expressive of the
highest admiration. Papias is to him 'the great,' 'the illustrious'
[154:1].

But indeed Eusebius has left one direct indication of the opinions of
Papias, which is not insignificant. He tells us that Papias 'employed
testimonies from the First Epistle of John.' How far this involves a
recognition of the Fourth Gospel I shall have to consider hereafter. At
present it is sufficient to say that this Epistle belongs to the class
of writings in our Canon which is the most directly opposed to Ebionism.

It may be said indeed, that Papias was foolish and credulous. But
unhappily foolishness and credulity are not characteristic of any one
form of Christian belief--or unbelief either.

The work of Papias, as we saw, was entitled, 'Exposition of Oracles of
the Lord,' or (more strictly), 'of Dominical Oracles' [155:1]. But what
was its nature and purport? Shall we understand the word 'exposition' to
mean 'enarration,' or 'explanation'? Was the author's main object to
construct a new Evangelical narrative, or to interpret and explain one
or more already in circulation? This is a vital point in its bearing on
the relation of Papias to our Canonical Gospels. Our author, ignoring
what Dr Westcott and others have said on this subject, tacitly assumes
the former alternative without attempting to discuss the question. Yet,
if this assumption is wrong, a very substantial part of his argument is
gone.

The following passage will illustrate the attitude of the author of
_Supernatural Religion_ towards this question:--

This work was less based on written records of the teaching o