Origen was a most prolific author; and, if all his works were still extant, they would be far more voluminous than those of any other of the fathers.  But most of his writings have been lost; and, in not a few instances, those which remain have reached us either in a very mutilated form, or in a garbled Latin version.  His treatise “Against Celsus,” which was composed when he was advanced in life, and which is by far the most valuable of his existing works, has come down to us in a more perfect state than, perhaps, any of his other productions.  It is a defence of Christianity in reply to the publication of a witty heathen philosopher who wrote against it in the time of the Antonines. [378:1] Of his celebrated “Hexapla,” to which he is said to have devoted much of his time for eight and twenty years, only some fragments have been preserved.  This great work appears to have been undertaken to meet the cavils of the Jews against the Septuagint—­the Greek translation of the Old Testament in current use in the days of the apostles, and still most appreciated by the Christians.  The unbelieving Israelites now pronounced it a corrupt version; and, that all might have an opportunity of judging for themselves, Origen exhibited the text in six consecutive columns—­the first, containing the original Hebrew—­the second, the same in Greek letters—­and the third, fourth, fifth, and sixth, four of the most famous of the Greek translations, including the Septuagint. [379:1] The labour employed in the collation of manuscripts, when preparing this work, was truly prodigious.  The expense, which must also have been great, is said to have been defrayed by Ambrosius, a wealthy Christian friend, who placed at the disposal of the editor the constant services of seven amanuenses.  By his “Hexapla” Origen did much to preserve the purity of the sacred text, and he may be said to have thus laid the foundations of the science of Scripture criticism.

This learned writer cannot be trusted as an interpreter of the inspired oracles.  Like the Jewish Cabbalists, of whom Philo, whose works he had diligently studied, [379:2] is a remarkable specimen, he neglects the literal sense of the Word, and betakes himself to mystical expositions. [379:3] In this way the divine record may be made to support any crotchet which happens to please the fancy of the commentator.  Origen may, in fact, be regarded as the father of Christian mysticism; and, in after-ages, to a certain class of visionaries, especially amongst the monks, his writings long continued to present peculiar attractions.

On doctrinal points his statements are not always consistent, so that it is extremely difficult to form anything like a correct idea of his theological sentiments.  Thus, on the subject of the Trinity, he sometimes speaks most distinctly in the language of orthodoxy, whilst again he employs phraseology which rather savours of the creed of Sabellius or of Arius.  In his attempts to reconcile the gospel and his philosophy,