ating style which they were led to employ in portraying the felicities of their expected kingdom. They possibly might have disclaimed the very gross and carnal interpretation which their opponents put upon their language, although after every abatement on this score, an ample residuum of wild extravagance remains to characterize their hypothesis. Papias, Justin Martyr, Irenæus, Tertullian, and Lactantius, are ranked among the leading abetters of this opinion. Bishop Bull, unwilling to give up these venerated names to the opprobrium of being numbered on the side of so foul a heresy, kindly endeavours to throw the veil of a lenient and charitable construction over the most repulsive features of their system. Speaking of an expression which Justin Martyr ascribes to Trypho, viz. That it is given to him (Jesus Christ) to judge all men without exception, and that his kingdom is eternal,' he remarks; "I think that this clause, 'Of whose kingdom there shall be no end,' was directed against the Cerinthians, who taught, that those magnificent things which are mentioned in the Scriptures concerning the kingdom of Christ, are to be understood of an earthly, carnal, and Epicurean reign, during a thousand years. There were, indeed, in the first age after the apostles, many even of the orthodox, among whom was Justin, whom I have a little before been praising, who expected a kingdom of Christ on earth for a thousand years. But their opinion, though perhaps erroneous, was as distant as possible from the Cerinthian heresy; for those orthodox Christians were very far from believing that the felicity of this kingdom consisted in meats and drinks and mar

riages; which, as Dionysius of Alexandria informs us, was the impure and sordid opinion of Cerinthus. they expected a kingdom of Christ, in which peace would flourish, in which truth, and righteousness, and piety would prevail, and the sacred name of God be every where celebrated with deserved praise. Then the orthodox hoped for a temporary kingdom of Christ, only as a prelude (if I may so express myself) to his celestial kingdom, which they believed would endure through everlasting ages."* Lardner, in like manner, endeavours to retrieve the credit of Cerinthus himself.†

The Anti-millennarians, on the other hand, though they looked equally with the others for an ulterior state of transcendant prosperity and glory to the people of God, yet they strenuously maintained that the passages of holy writ which announced it, were to be allegorically interpreted. Thus says Origen ; "Those who deny the millennium are "Οι τροπολογούντες τα προφητικα-those who interpret the sayings of the prophets by a trope.”‡ Those, on the contrary, who maintained it, are styled solius literæ discipuli,—disciples of the letter only. The first, says he, assert horum vim figuraliter intelligi debere,—the import of these things ought to be figuratively understood;' the others, he adds, understand the scripture, "Judaico sensu,--after the manner of the Jews." So Epiphanius, speaking of the notion of the millennium maintained by Apollinarius, says, "There

* Bulli Judicium Eccl. Cath. c. 6. p. 55.

+ Lardner's Works, vol. ii. p. 701. Lond. 1829. † Περὶ ἀρχῶν, L. 2. c. 12.

Ibid.

is indeed a millennium mentioned by John, but the majority of pious men look upon those words as true indeed, but to be taken in a spiritual sense. 99* The advocates of a spiritual interpretation accordingly received from the opposite party the appellation of allegorists, and Nepos, a defender of the millennarian theory, entitled his work Ελεγχον των αλληγοριστων,—a refutation of the allegorists. Of these tropical expositors Irenæus says, "I am not ignorant that some among us who believe, in divers nations and by various works, and who, believing, do consent with the just, do yet endeavour, (μeraPepe) to turn these things into metaphors. But if some have attempted to allegorise these things, they have not been found in all things consistent with themselves, and may be confuted from the words themselves."+

We perceive, however, an equal positiveness in the deniers of what they deemed a voluptuous millennium. Gennadius says, "In the divine promises we believe nothing concerning meat and drink, as Irenæus, Tertullian, and Lactantius teach from their author Papias, nor of the reign of a thousand years of Christ on earth after the resurrection, and the saints reigning deliciously with him, as Nepos taught."‡

*

ἀληθῆ μὲν ὄντα, εν βαθότητι δὲ σαφηνιζόμενα πεπιστεύκασιν.—Epiph. Hær. 77. § 26, p. 1031.

+ Irenæus Adv. Hær. L. 5. c. 33.

‡ Non quod ad cibum vel ad potum pertinet sicut, Papia auctore, Irenæus, Tertullianus, et Lactantius acquiescunt, neque (per) mille annos post resurrectionem regnum Christi in terra futurum, et sanctos cum illo in deliciis regnaturos speramus, sicut Nepos edocuit.-Gennad. Eccl. Dogmat. c. 55.

Augustin also observes of this opinion, "That it might be tolerable if they mentioned any spiritual delights which the saints might enjoy by Christ's presence; but since they affirm that they who then rise shall enjoy carnal and immoderate banquets of meat and drink without modesty, these things can only be believed by carnal men."*

Origen moreover speaks of this opinion, "As a wicked doctrine, a reproach to Christianity, the heathens themselves having better sentiments than these."† And Eusebius says of it, "That it took its rise from Papias, a man of slender judgment; but the antiquity of the man prevailed with many of the ecclesiastics to be of that opinion, particularly with Irenæus, and if there were any other of the same judgment with him."‡

But of all the ancients the most inveterate oppugner of the millennarian conceit was Jerome.

"If," says he, "we understand the Revelation literally, we must judaize; if spiritually, as it is written, we shall seem to contradict many of the ancients, particularly the Latins, Tertullian, Victorinus, Lactantius ; and the Greeks likewise, especially Irenæus, bishop of Lyons, against whom Dionysius, bishop of the church of Alexandria, a man of uncommon eloquence, wrote a curious piece deriding the fable of a thousand years,

* Sed cum eos qui tunc resurrexerint dicunt immoderatissimis carnalibus epulis vacaturos, in quibus cibus sit tantus et potus, ut non solum nullam modestiam teneant, sed modum quoque ipsius incredulitatis excedant, nullo modo ista possunt nisi de carnalibus, credi.-August. De Civ. Dec. L. 20. c. 7. + Prolegomena to the Canticles.

Euseb. Hist. Eccles. L. 3. c. 39.

and the terrestrial Jerusalem adorned with gold and precious stones; rebuilding the temple, bloody sacrifices, sabbatical rest, circumcision, marriages, lyings-in, nurs→ ing of children, dainty feasts, and servitude of the nations: and again after this, wars, armies, triumphs, and slaughters of conquered enemies, and the death of the sinner a hundred years old. Him Apollinarius answered in two volumes, whom not only men of his own sect, but most of our own people likewise follow in this point. So it is no hard matter to foresee what a multitude of persons I am like to displease."*

says,

"In

Of the Dionysius here mentioned Lardner the time of Dionysius's episcopate there were great numbers of Christians in the district of Arsinoe in Egypt, who were fond of the millennary notion, expecting a kingdom of Christ here on earth in which

*--et qua ratione intelligenda sit Apocalypsis Johannis, quam si juxta literam accipimus, Judaizandum est; si spiritualiter, ut scripta est, disserimus, multorum veterum opinionibus contraire, Latinorum, Tertulliani, Victorini, Lactantii; Graccorum, ut cæteros prætermittam, Irenæi tantum Lugdunensis episcopi faciam mentionem; adversus quem vir eloquentissimus Dionysius, Alexandrinæ ecclesiæ pontifex, elegantem scribit librum, irridens mille annorum fabulam; et auream atque gemmatam in terris Jerusalem; instaurationem templi; hostiarum sanguinem; otium Sabbati; circumcisionis injuriam, nuptias, partus, liberorum educationem, epularum delicias, et cunctarum gentium servitatem: rursus bella, exercitus, ac triumphos, et superatorum neces, mortemque centinarii peccatoris. Cui duobus voluminibus respondit Apollinarius, quem non solum suæ sectæ homines, sed et nostrorum in hac parte duntaxat plurima sequitur multitudo; ut præsaga mente jam cernam, quantorum in me rabies concitanda sit.-Hieron. in Es. l. 18. in Proem. p. 477, 478. Ed. Bened.