ing these black charges on
Cerinthus, and know not how to reconcile them with the fact that the
Apocalypse itself was by many attributed to Cerinthus. But Mr. Hunt is
not more famous for blacking than some of the Fathers.

Ib. pp. 73, 4.

Against whom a very eloquent man, Dionysius Alexandrinus, a Father of
the Church, wrote an elegant work, to ridicule the Millennarian fable,
the golden and gemmed Jerusalem on the earth, the renewal of the
Temple, the blood of victims. If the book of St. Dionysius had
contained nothing but the derision and confutation of all we have just
read, it is certain that he doth in no way concern himself with the
harmless Millennarians, but with the Jews and Judaizers. It is to be
clearly seen that Dionysius had nothing in his eye, but the ridiculous
excesses of Nepos, and his peculiar tenets upon circumcision, &c.

Lacunza, I suspect, was ignorant of Greek: and seems not to have known
that the object of Dionysius was to demonstrate that the Apocalypse was
neither authentic nor a canonical book.

Ib. p. 85.

The ruin of Antichrist, with all that is comprehended under that name,
being entirely consummated, and the King of kings remaining master of
the field, St. John immediately continues in the 20th chapter, which
thus commenceth: 'And I saw an angel come down from heaven, &c. And I
saw thrones, &c. And when a thousand years are expired, Satan shall be
loosed out of his prison.'

It is only necessary to know that the whole book from the first verse to
the last is written in symbols, to be satisfied that the true meaning of
this passage is simply, that only the great Confessors and Martyrs will
be had in remembrance and honour in the Church after the establishment
of Christianity throughout the Roman Empire. And observe, it is the
souls that the Seer beholds:--there is not a word of the resurrection of
the body;--for this would indeed have been the appropriate symbol of a
resurrection in a real and personal sense.

Ib. c. vi. p. 108.

Now this very thing St. John likewise declareth * * to wit, 'that they
who have been beheaded for the testimony of Jesus, and for the word of
God, and they who have not worshipped the beast', these shall live,
'or be raised' at the coming of the Lord, 'which is the first
resurrection.'

Aye! but by what authority is this synonimizing "or" asserted? The Seer
not only does not speak of any resurrection, but by