testimony is not called in question by any one. Eusebius states that Melito of Sardis wrote a work on the Apocalypse of John,(1) and Jerome mentions the treatise.(2) There can be no doubt that had Melito thrown the slightest doubt on the Apostolic origin of the Apocalypse, Eusebius, whose dogmatic views led him to depreciate that writing, would have referred to the fact. Eusebius also mentions that Apollonius, a Presbyter of Ephesus, quoted the Apocalypse against the Montanists, and there is reason to suppose that he did so as an Apostolic work.(3) Eusebius further states that Theophilus of Antioch made use of testimony from the Apocalypse of John;(4) but although, as Eusebius does not mention anything to the contrary, it is probable that Theophilus really recognized the book to be by John the Apostle, the uncritical haste of Eusebius renders his vague statement of little value. We do not think it worth while to quote the evidence of later writers. Although Irenæus, who repeatedly assigns the Apocalypse to John, the disciple of the Lord,(5) is cited by Apologists as a very important witness, more especially from his intercourse with Polycarp, we do not attribute any value to his testimony, both from the late date at which he wrote, and from the uncritical and credulous character of his mind. Although he appeals to the testimony of those "who saw John face to face" with regard to the number of the name of the Beast, his own utter ignorance of the interpretation shows how little information he can have derived from Polycarp.(6) The same remarks apply still more strongly to Tertullian, who, however, most {392} unhesitatingly assigns the Apocalypse to the Apostle John.(1) It would be useless more particularly to refer to later evidence, however, or quote even the decided testimony in its favour of Clement of Alexandria,(2) or Origen.(3)