the early Christians to connect Apostles with the authorship of the
Gospels, and as Mark is represented as the interpreter of Peter, so
Luke, or the third evangelist, is connected more or less closely with
Paul, in forgetfulness of the circumstance that we have no reason
whatever for believing that Paul ever saw Jesus. Comparison of the
contents of the first three Gospels, moreover, not only does not render
more probable this account of the composition of the second synoptic as
it lies before us, but is really opposed to it. Into this I shall not
here go.

Setting aside, therefore, all the reasons for doubting the applicability
of the tradition recorded by Papias regarding the Gospel said to have
been written by Mark, I simply appeal to those who have rightly
appreciated the nature of the allegations for which evidence is required
as to the value of such a work, compiled by one who had neither himself
seen nor heard Jesus. It is quite unnecessary to proceed to the closer
examination of the supposed evidence.

"But concerning Matthew the following statement is made [by Papias]:
'So then Matthew ([Greek: Matthaios men oun]) composed the Oracles
in the Hebrew language, and each one interpreted them as he could.'"
[119:1]

Dr. Lightfoot points out that there is no absolute reason for supposing
that this statement, like the former, was made on the authority of the
Presbyter, and, although I think it probable that it was, I agree with
him in this. The doubt, however, is specially advanced because, the
statement of Papias being particularly inconvenient to apologists,
Dr. Lightfoot is evidently anxious to invalidate it. He accepts it in so
far as it seems to permit of his drawing certain inferences from it, but