It were to be wished that Polycarp, (he died 167) who both heard and saw the Apostle John, [85] had left us a testimony respecting him similar to that of Papias concerning Matthew. Still his silence on this subject, in the one short epistle which has come down to us, is no evidence against the authenticity of that Gospel, any more than the more or less ambiguous allusions in several of the Apostolic fathers to the Epistles of John are proofs in its favour. But it is matter of surprise that Irenæus the disciple of Polycarp, who was called upon to defend this Gospel from the attacks of those who denied its composition by John, should neither on this occasion, nor once in his diffuse work, have brought forward the weighty authority of his Apostolic master, as to this fact. Whether or not the fourth Gospel originally bore the name of John remains uncertain. We meet with it first among the Valentinians and the Montanists, about the middle of the second century. Its Apostolic origin was however (immediately after) denied by the so-called Alogi, who ascribed it to Cerinthus; partly because the Montanists derived from it their idea of the Paraclete; partly also because it did not harmonize with the other Gospels. [86] The earliest quotation expressly stated to be from the Gospel of John is found in Theophilus of Antioch, about the year 172. [87] How little reason the numerous theologians of the present day have to boast of the evidences in favour of the fourth Gospel, whilst they deny the not less well attested Apocalypse, has been well remarked by Tholuck. Lastly, that there were two Johns, the Apostle and the Presbyter, living contemporaneously at Ephesus, is a circumstance which has not received sufficient attention in connexion with the most ancient testimonies in favour of the derivation from John, of the Apocalypse on the one hand, and of the Gospels and Epistles on the other.