In these works which, let this be cursorily said, were written in Latin, for Tertullian was the first Father who wrote in this language, we read several times the word _infernus_, synonimous to _Tartarus_, and the words _ignem eternum_, used in speaking of pains, which will be inflicted upon the wicked after the general judgment; but nothing positive in regard to the duration of the punishment, for he might have used the adjective _æternum_ hyperbolically; nor anything in regard to the belief of the first Christians in regard to it, nor even of his contemporaneous Christians. If the dogma of endless hell had been generally believed by the Christians, he would have certainly mentioned it in his Apology of the Christian Religion; for one of the main charges of the Pagans against them was that they were Atheists; and thereby denied the Elysium and the Tartarus. However, in no one of the fifty arguments which compose the Apology does he say a word about endless hell, even about any punishment beyond the grave. He only, in the forty-eighth argument, says, that there will be a resurrection of the flesh. Sextus Julius Africanus, a Christian historian, who wrote in the beginning of the third century, is altogether silent about the dogma of endless hell, at least in the fragments of his works which have been preserved by Eusebe. Origen was born at Alexandria, in 185. He has been one of the most talented and learned among the Fathers. He wrote the following works: Exhortation to Martyrdom; Commentaries on the Holy Scriptures. He undertook an edition of the Bible in six columns, and headed it Hexaples. The first column contained the Hebrew text in hebraic letters; the second, the same text in Greek letters; the third contained the version of Aquila; the fourth column, the version of Symmaque; the fifth, that of the Septuagint; and the sixth, that of Theodotion. He considered the version of the Septuagint as the most authentical. The Octaples contained, also, two Greek versions, which had been recently found, and whose authors were unknown. He wrote more than one thousand sermons; he wrote his celebrated work about Principles, and a treatise against Celse. All the above works have not been transmitted to us entire, though the most of them are, as can be seen in the Bibliotheca Sanctorum Patrum, published in Paris, in 1826. This Catholic edition, we positively know, is not as impartial as it ought to be. So much has been written, for centuries, against Origen and for his justification, that a mere summary of those writings would fill volumes. Besides, would we make this summary we might perhaps be suspected of partiality, because Origen's doctrines are favorable to the bearing of this work; therefore we shall extract from the works of Feller, a Romish priest and a Jesuit, what we have to write about his accusation and justification, and about the summary of his doctrines.