What an opportunity was here for Origen to have stated, that though Christians do not call upon demons and the subordinate divinities of heathenism to aid {141} them, yet that they do call upon the ministering spirits, the true holy angels, messengers and servants of the most High God!  But whilst speaking of them, and magnifying the blessings derived to man through their ministry, so far from encouraging us to ask them for their good offices, his testimony on the contrary is not merely negative; he positively asserts that when they assist mankind, it is without any request or prayer from man.  Could this come from one who invoked angels?

Another passage, although it adds little to the evidence of the above extract, I am unwilling to pass by, because it beautifully illustrates by the doctrine and practice of Origen the prayer, the only one adopted by the Anglican Church, offered by the Church to God for the succour and defence of the holy angels.  Speaking of the unsatisfactory slippery road which they tread, who either depend upon the agency of demons for good, or are distressed by the fear of evil from them, Origen adds, “How far better ([Greek:  poso Beltion]) were it to commit oneself to God who is over all, through Him who instructed us in this doctrine, Jesus Christ, and OF HIM to ask for every aid from the holy angels and the just, that they may rescue us from the earthly demons.” [Cont.  Cels. lib. viii.  Sec. 60. vol. i. p. 786.]

In the following passage Origen answers the question of Celsus:  “If you Christians admit the existence of angels, tell us what you consider their nature to be?” [Cont.  Cels. lib. v.  Sec. 4. p. 579.]

“Come,” replies Origen, “let us consider these points.  Now we confessedly say, that the angels are ministering spirits, and sent to minister on account of those who are to be heirs of salvation; that they ascend, bearing with them the supplications of men into the most pure {142} heavenly places of the world; and that they again descend from thence, bearing to each in proportion to what is appointed by God for them to minister to the well-doers.  And learning that these are, from their work, called angels ([Greek:  aggeloi], messengers, ministers sent to execute some commission), we find them, because they are divine, sometimes called even gods in the Holy Scriptures; but not so, as for any injunction to be given to us to worship and adore, instead of God, those who minister, and bring to us the things of God.  For every request and prayer, and supplication and thanksgiving, must be sent up to Him who is God above all, through the High Priest, who is above all angels, even the living Word of God.  And we also make our requests to the Word, and supplicate Him, and moreover offer our prayer to Him; if we can understand the difference between the right use and the abuse of prayer.  For it is not reasonable for us to call upon angels, without receiving a knowledge concerning them which is above man.  But supposing the knowledge