This work, like the former, has no claim whatever to be regarded as Origen’s.  It has long been discarded by the learned.  Indeed so far back as 1545, Erasmus, in his Censura, proved that it was written long after the time of Origen by an Arian. (Basil, 1545. vol. i. p. 408; and “Censura.”) By the Benedictine editors it is transferred to an appendix as the Commentary of an anonymous writer on Job; and they thus express their judgment as to its being a forgery:  “The Commentary of an anonymous writer on Job, in previous editions, is ascribed to Origen; {138} but that it is not his, Huet proves by unconquerable arguments.  This translation is assigned to Hilary, the bishop; but although it is clear from various proofs of Jerome, that St. Hilary translated the tracts or homilies of Origen on Job, yet there is no reason why that man who wrote with the highest praise against the Arians, should be considered as the translator of this work, which is infected with the corruption of Arianism, and which is not Origen’s.” [Vol. ii. p. 894.] Erasmus calls the prologue to this treatise on Job “the production of a silly talkative man, neither learned nor modest.”

It is impossible not to feel, with regard to these two works, the sentiments which, as we have already seen, the Bishop of Avranches has so strongly expressed on one.  “It is wonderful, that they should be sometimes cited in evidence by some theologians, without any mark of their being forgeries.”

Proceeding with our examination of the sentiments of Origen, I would here premise, that not the smallest doubt can be entertained that Origen believed the angels to be ministering spirits, real, active, zealous workmen and fellow-labourers with us in the momentous and awful business of our eternal salvation.  He represents the angels as members of the same family with ourselves, as worshippers of the same God, as servants of the same master, as children of the same father, as disciples of the same heavenly teacher, as learners of one and the same heavenly doctrine.  He contemplates them as members of our Christian congregations, as joining with us in prayer to our heavenly Benefactor, as taking pleasure when they hear in our {139} assemblies what is agreeable to the will of God, and as being present too not only generally in the Christian Church, but also with individual members of it[50].  But does Origen, therefore, countenance any invocation of them?  Let us appeal to himself.

[Footnote 50:  One or two references will supply abundant proof of this:  “I do not doubt that in our congregation angels are present, not only in general to the whole Church, but also individually with those of whom it is said, ’Their angels do always behold the face of my Father who is in heaven.’  A twofold Church is here:  one of men, the other of angels.  If we say any thing agreeably to reason and the mind of Scripture, the angels rejoice to pray with us.”  And a little above, “Our