We are likewise indebted to Irenæus for some particulars respecting Polycarp. He states that he had been favoured with familiar intercourse with St. John and the rest who had seen Jesus, and had heard from them particulars respecting him and his miracles and teaching(126). He mentions his having spent some time in Rome in the days of Anicetus(127). He does not, indeed, state the cause of his visit; but Eusebius(128) and Jerome(129) distinctly say that it was on account of the Paschal controversy. This subject, amongst others, our author states to have been discussed between them, and that Polycarp rested his adherence to the Jewish practice upon his having always kept Easter in that way with St. John and the other Apostles, and consequently declined to change it; whereupon, to show that this inflexibility had produced no breach of amity, Anicetus thought proper to request Polycarp to officiate for him, and to take his place at the holy communion(130). During his stay there(131) he met Marcion, who inquired if he recognised him. His reply was, “I recognise the first‐born of Satan.” This severity (or bigotry, as it would now be called) does not appear to have operated in his disfavour; for he was instrumental in recovering to the Church many who had been led away by the Gnostic delusions(132). Irenæus likewise mentions Polycarp’s epistle to the Philippians(133), and other epistles to other Churches and individuals(134). Respecting Clement, whom Eusebius(135) identifies with the companion of S. Paul(136), he states that he wrote a very effectual letter to the Corinthians, to allay the dissensions which had arisen amongst them, and to restore the integrity of their faith(137). This is, of course, the first epistle of S. Clement, to the genuineness of which his mention of it is a powerful testimony.