Npnf-201 iii.viii.xxxix Pg 32 I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures.
Chiliasm, or millennarianism,—that is, the belief in a visible reign of Christ on earth for a thousand years before the general judgment,—was very widespread in the early Church. Jewish chiliasm was very common at about the beginning of the Christian era, and is represented in the voluminous apocalyptic literature of that day. Christian chiliasm was an outgrowth of the Jewish, but spiritualized it, and fixed it upon the second, instead of the first, coming of Christ. The chief Biblical support for this doctrine is found in Rev. xx. 1–6, and the fact that this book was appealed to so constantly by chiliasts in support of their views was the reason why Dionysius, Eusebius, and others were anxious to disprove its apostolic authorship. Chief among the chiliasts of the ante-Nicene age were the author of the epistle of Barnabas, Papias, Justin Martyr, Irenæus, and Tertullian; while the principal opponents of the doctrine were Caius, Origen, Dionysius of Alexandria, and Eusebius. After the time of Constantine, chiliasm was more and more widely regarded as a heresy, and received its worst blow from Augustine, who framed in its stead the doctrine, which from his time on was commonly accepted in the Church, that the millennium is the present reign of Christ, which began with his resurrection. See Schaff’s Church History, II. p. 613 sq., for the history of the doctrine in the ante-Nicene Church and for the literature of the subject.