Among the fragmentary remains of Papias is one found in Eusebius, who tells us that: "He also relates the story of a woman accused of many crimes, which is contained in the Gospel according to the Hebrews." It would thence appear likely that if Papias saw and quoted from any Gospel, though we have no other evidence than this that he did either, it was from the Gospel to the Hebrews, which some have thought the original of Matthew, and which would agree with the language in which he declares Matthew to have written. Orthodox writers endeavor to make out that here Papias alludes to the story found in the eighth chapter of John. But surely if Eusebius knew the story in John was the same he would not have ascribed it to another Gospel. In truth there is no evidence that John's narrative of the woman taken in adultery was extant even in the time of Eusebius. It is an undoubted interpolation contained in no ancient manuscript of value, and may have been taken from some tradition similar to that found in Papias, yet certainly not the same since Papias speaks of many crimes, John only of one. We think the reader will agree with Dr. Samuel Davidson, who in his "Introduction to the Study of the New Testament," vol. i., p. 383, 1882, says: "There is no tangible evidence to connect the present Gospel with the Apostle Matthew." Even the orthodox apologist, Neander, admits "Matthew's Gospel, in its present form, was not the production of the Apostle whose name it bears, but was _founded_ on an account written by him in the Hebrew language, chiefly (but not wholly) for the purpose of presenting the discourses of Christ in a collective form" ("Life of Christ," cap. ii., sec. 4, p. 7). An admission sufficient to destroy the credit of any profane work much less a divinely inspired record of the sayings and doings of an alleged God. The author of "Supernatural Religion," vol. i. p. 486, 1879, says: "It is manifest from the evidence adduced, however, that Papias did not know, our Gospels. It is not possible that he could have found it better to inquire 'What John or Matthew, or what any other of the disciples of the Lord.... say, if he had known of Gospels such as ours, and believed them to have been actually written by those Apostles, deliberately telling him what they had to say. The work of Matthew being, however, a mere collection of discourses of Jesus, he might naturally inquire what the Apostle himself said of the history and teaching of the Master. The evidence of Papias is in every respect most important. He is the first writer who mentions that Matthew and Mark were believed to have written any works at all; but whilst he shows that he does not accord any canonical authority even to the works attributed to them, his description of those works and his general testimony comes with crushing force against the pretensions made on behalf of our Gospels to Apostolic origin and authenticity."