Dr. Mosheim says, the advocates of Origen in that, and the succeeding ages, that is, such as preferred his interpretation of the Scriptures, and were hence Universalists, were prodigious; and that in the fourth century the name of Origen was held by the most part of Christians in the highest veneration. John, Bishop of Jerusalem, defended the sentiments and reputation of Origen with great ability, and Rufinus, Presbyter of Aquilia, was an advocate for this doctrine and translated several of the books of Origen into Latin. In the fifth century, as we have already seen, this doctrine was advocated by "the greatest part of Greek and Latin commentators, and the state of Universalism in the sixth century may be easily imagined, says Mr. Benedict, by the following quotation from Dr. Mosheim, making suitable allowances for his strong aversion to this doctrine.*

"Though the credit of Origen and his system seemed to be expiring under the blows it had received from the Orthodox, and the repeated thunders of Synods and councils, yet it was very far from being totally sunk. On the contrary, this great man and his doctrine, were held by many, and especially by the monks in the highest veneration, and cherished with a kind of enthusiasm which became boundless and extravagant. In the West, Bellator translated the works of Origen into the Latin language. In the Provinces and particularly in Syria and Palestine, which were the principal seats of Origenism, (i. e. Universalism.) The Monks, seconded by several Bishops, and chiefly by Theodore, Bishop of Cæsaria, in Cappadocia, defended the truth and the authority of the doctrines of Origen against all his adversaries, with incredible vehemence and contention."

"After undergoing various persecutions, denunciations and prohibitions, in the reign of the Emperor Justinian, an edict of condemnation addressed to Mennas, Patriarch of Constantinople, was passed against Origen and his

*The Rev. Dr. Maclaine, the editor of Mosheim's Eccl Hist, also censures him in several instances for the inaccuracies of his statements and his prejudices against other sects of Christians.

EVANGELIST'S MANUEL.

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doctrine, ordering its entire suppression. This prohibition, though it tended in some measure to retard the apparent progress of this faith, it was again revived in Pal estine, during or soon after the breaking out of the controversy concerning the three chapters, writings of Theodore, Theodoret and Cyril, recovering new vigor and spreading itself far and wide. Hence, many commotions were raised in the Church, which were however terminated by the fifth general Council of Constantinople, by Justinian, A. D. 533, and in which, Origen and his fol lowers were condemned."

But notwithstanding this edict of condemnation, "Theodore, Bishop of Cæsaria, who was attached to this doctrine, so managed affairs as to give repose to the followers of Origen, who were more or less numerous, under different names, to the close of the twelfth century.* Doubtless, the Universalist Bishop of Cæsaria, perceiving the policy of the enemies to his faith, and perceiving also the increase of the power of the Romans, and their aim at superiority, both in civil and ecclesiastical authority, deemed it most prudent to evade the blow aimed at the Primitive Patriarchal Church, by a counter policy, and hence, yielding to a compromise with the Council of opposing Bishops, that the followers of Origen should assume a new name, and be no longer recognized as Origenists, but submit themselves to the authority of the now dominant Church and its rulers.

The Eastern, or Greek Church, was governed by Pa triarchs, whereas, the Western, or Latin Church, was governed as yet only by Bishops. To the haughty Roman, this superiority was intolerable; and as they could not tamely submit to any thing like superiority in their political, so neither could they endure the idea of supe riority in their ecclesiastical provinces. A regard, however, to the Christian name and profession, held them within a certain restraint; but they were nevertheless inwardly thirsting with the desire of universal dominion, both of Church and State; and this they obtained in the beginwing of the seventh century.

* Benedict's History of all Religions, pp. 243.

In the year 602, Phocas, a Chalcedonian noble, seized on the Empire of the East, having murdered the Emperor Maurice and his children, and became by murder and usurpation an Emperor. And in this reign, Boniface III. was elected Pope of Rome, A. D. 610. Among his first acts, was that of forming a league with Phocas, by which he succeeded in obtaining an Edict from this Emperor, declaring the superiority of Popes over Patriarchs! By this unholy decree, the Eastern and Ancient Church of Primitive Christians, were made subject to the Western and more modern; and the Patriarchal power and authority in the Church, to bow with submission to the Papal! Some of the effects of this superiority may be seen in Miss Adams' Dictionary of All Religions--Art. "Syrian Christians." In the annals of Baronius, the chief Romish Ecclesiastical Historian,* there is inserted in due form the Letter of Justinian, to John, the Archbishop of Rome and Patriarch, declaring him the "Head of all the Holy Churches"-"subjecting and uniting in him all the Priests of the whole East." This happened in the sixth century, that is, A. D. 533. And hence, the grant of Phocas to Boniface, above alluded to, is found to be, in its fullest sense, nothing more than a confirmation of the grant of Justinian, with the view of securing the sanction of the Western Church on his usurpation.† The advocates for Universal Redemption nevertheless continued in the enjoyment of their faith, and were more or less numerous in different parts of Europe and the East, to the Period of the Crusades. Previous to which, however, that is, in the latter part of the seventh century, a schism between the Greek and Latin Churches, took place, and continued to exist; and their refusal to submit longer to the usurped authority of Popes, down to the thirteenth century, has been, with some exceptions, continued to this age.‡

* Vol. vii. pp. 194, fol. Antwerpia. See also Croly on the Apocalypse, pp. 9; and again 114, 115, where the letter of Justinian is introduced at some length.

+ Ib. id. pp. 117.

The following sects are also Universalists: The Allenites, the

SECTION III..

Testimony of Modern Ecclesiastical Historians, and other Writers, in favor of this Doctrine.

The Ecclesiastical writers, to whose industry the Church of Universalists are indebted for information concerning them, subsequent to the writings of the celebrated Dr. Mosheim, are chiefly Evans, Adams and Benedict. "Universalists, properly so called," says Mr. Evans, "are those who believe, that, as Christ died for all, so, before he shall have delivered up his mediatorial kingdom to the Father, all shall be brought to a participation of the benefits of his death, in their restoration to holiness and happiness. Their scheme includes a reconciliation of the tenets of Calvinism and Arminianism, by uniting the leading doctrines of both, as far as they are found in the Scriptures; from which union, they think the sentiment of Universal restoration naturally flows." Thus they reason:

"The Arminian proves from Scripture, that God is Love! that he is good to all; that his tender mercy is over all his works; that he gave his Son for the world, even for the whole world; and that God will have all men to be saved."

"The Calvinist proves also from Scripture that God is without variableness or shadow of turning; that his love, like himself, alters not; that the death of Christ will be efficacious to all for whom it was intended; that God will perform all his good pleasure; and that his Council shall stand."

"The union of these Scriptural principles is the final restoration of all men. Taking the principles of the Calvinists and Arminians separately, we find the former teaching, or, at least, inferring, that God doth not love all, but that he made the greater part of men to be endless

"Christo-Sacrum Society" at Delft; the Canonites; the Quakers, one sect of; the Halcyons; many of the French Hugonots; one sect of Chiliasts, or Millenarians; Leadleyans; Moravians; Philadel phians, and numerous others.

monuments of his wrath! The latter, declaring the love of God to all; but admitting his final failure of restoring the greater part. The God of the former, is great in power and wisdom; but deficient in goodness, and capricious in his conduct. Who that views such a character, can sincerely love it? The God of the latter, is exceeding good, but deficient in power and wisdom. Who can trust such a Being? If, therefore, both Calvinists and Arminians love and trust the Deity, it is not under the character which their several systems ascribe to him; but they are constrained to hide the imperfections which their views cast upon him, and boast of a God, of whose highest glory their several schemes will not admit."*

"The sentiment," says Miss Adams,† "which has procured its professors this appellation, ('Universalists,') was embraced by Origen, in the third century, and in more modern times by the Chevalier Ramsay, Mr. Jer. White, Dr. Cheyne, Dr. Hartley, Dr. Newton, Bishop of Bristol, and many others. The plan of Universal Salvation, as exhibited by a late learned Divine, (Dr. Chauncey, of Boston, in America,) who, in his work entitled "the Salvation of all Men," has made several additions to the sentiments of the above mentioned authors, is as follows: That the scheme of revelation has the happiness of all mankind lying at bottom, as its great and ultimate end; that it gradually tends to this end, and will not fail of its accomplishment, when fully completed. Some, in consequence of its operation, as conducted by the Son of God, will be disposed and enabled in this present state to make such improvements in virtue, (the only rational preparative for happiness,) as that they shall enter upon the enjoyment of it in the next state.

Others, who have proved incurable under the means which have been used with them in this state, instead of being happy in the next, will be awfully miserable; not to continue so finally, but that they may be convinced of

* Sketch of all Denominations, pp. 172, &c. Dictionary of all Religions-Art, Universalists.