the walks he was accustomed to take; and moreover, that he not only heard his words, but treasured them up in his memory, and was continually refreshing his remembrance of them by meditation upon them. The testimony of such a witness must be more than ordinarily valuable. Upon the death of Polycarp, it is probable that he put himself under the guidance of Papias, as he is called by Jerome(11) his _disciple_. Certain it is, that he several times quotes that pious but too credulous writer, and that with evident approbation. There is likewise a person, whom he does not name, but whom he often mentions(12), from whom he appears to have learnt much, and who was a contemporary of the apostolical generation. Some have conjectured him to have been the same as Papias(13). Dodwell thinks him to have been Pothinus(14), the predecessor of Irenæus in the see of Lyons; yet, if he had been either one or the other of them, there appears no reason why he should not have named him; for he does mention Papias by name more than once, and Pothinus was likewise a person of sufficient eminence to have been quoted by name. The probability appears to be, that he was a person of no great note, but who had the advantage of being a hearer of those who had seen the Lord(15). How long Irenæus continued to reside in Asia Minor we know not; but we find him next at Lyons(16), a priest of the church there, under Pothinus(17), its venerable bishop. What led him there we are not informed. The place lay a good way up the Rhone, near the mouth of which was Marseilles, a Greek colony from Phocæa in Asia Minor(18), with which commercial intercourse had been kept up ever since B.C. 600. Business or relationship might have taken him thither, or even to Lyons itself. For although this latter was a Roman colony, and its name, Lugdunum, sufficiently evinces that it was not of Greek foundation, yet the number of Greek names(19) amongst the Christians there shows that there must have been many of that race residing there. Indeed, the circumstance that the Montanist heresy, which arose in Phrygia, spread in no long time to Lyons, and that the Lyonnese wrote to the churches in Asia and Phrygia, both to give an account of the persecution, and to discountenance the opinions of Montanus, clearly prove that there was some reason for frequent intercourse and sympathy between Lyons and Asia Minor.