But more important than his name, from which the inference, though probable, is still precarious [153:5], are his friendships and associations. Papias, we are told, was a companion of Polycarp [153:6]. The opinions of Polycarp have been considered in it previous article [153:7]; and it has there been shown that the hypothesis of Ebionite leanings in his case is not only unsupported, but cannot be maintained except by an entire disregard of the evidence, which is of different kinds, and all leads to the opposite conclusion. As regards Papias therefore, it is reasonable to infer, in the absence of direct evidence, that his views were, at all events, in general accordance with his friend's. Moreover, the five books of Papias were read by Irenæus and by Eusebius, as well as by later writers; and, being occupied in interpretation, they must have contained ample evidence of the author's opinions on the main points which distinguished the Ebionite from the Catholic--the view of the Mosaic law, the estimate of the Apostle Paul, the conception of the person of Christ. It is therefore important to observe that Irenæus 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.