from which the words just quoted are extracted, very fairly argues that no such traditions as those propagated by the sectaries were to be found in the most ancient and respectable Churches.  No Christian community in Western Europe could claim higher antiquity than that of Rome; and as it had been taught by Paul and Peter, none could be supposed to be better acquainted with the original gospel.  Because of its extent it already required a larger staff of ministers than perhaps any other Church; and thus there were a greater number of individuals to quicken and correct each other’s recollections.  It might be accordingly inferred that the traditions of surrounding Christian societies, if true, should correspond to those of Rome; as the great metropolitan Church might, for various reasons, be said to be more potentially primitive or apostolical, and as its traditions might be expected to be particularly accurate.  The doctrines of the heretics, which were completely opposed to the testimony of this important witness, should be discarded as entirely destitute of authority.

We can only conjecture the route by which Irenaeus travelled to the south of France when he first set out from Asia Minor; but we have direct evidence that he had paid a visit to the capital shortly before he wrote this memorable eulogium on the Roman Church.  About the close of the dreadful persecution endured in A.D. 177 by the Christians of Lyons and Vienne, he had been commissioned to repair to Italy with a view to a settlement of the disputes created by the appearance of the Montanists.  As he was furnished with very complimentary credentials, [339:1] we may presume that he was handsomely treated by his friends in the metropolis; and if he returned home laden with presents to disciples whose sufferings had recently so deeply moved the sympathy of their brethren, it is not strange that he gracefully seized an opportunity of extolling the Church to which he owed such obligations.  His account of its greatness is obviously the inflated language of a panegyrist; but in due time its hyperbolic statements received a still more extravagant interpretation; and, on the authority of this ancient father, the Church of Rome was pompously announced as the mistress and the mother of all Churches.

It has been mentioned in a former chapter [339:2] that the celebrated Marcia who, until shortly before his death, possessed almost absolute control over the Emperor Commodus, made a profession of the faith.  Her example, no doubt, encouraged other personages of distinction to connect themselves with the Roman Church; and, through the medium of these members of his flock, the bishop Eleutherius must have had an influence such as none of his predecessors possessed.  It is beyond doubt that Marcia, after consulting with Victor, the successor of Eleutherius, induced the Emperor to perform acts of kindness to some of her co-religionists. [339:3] The favour of the court seems to have puffed up the spirit of this naturally haughty