ves; of them we
think it right to subjoin a few which have occurred to our memory, and
are to be avoided by Catholics." [Conc. Labb. vol. iv. p. 1265.] Then
follows a list of prohibited works, among which we read, "the book
called The Repentance of Origen, apocryphal," the very book which Huet
identifies with the "Lament of Origen," still cited as evidence even in
the present day. (See Appendix A.)

The second passage cited by Coccius, and also by writers of the present
time, as Origen's, without any allusion to its spurious and apocryphal
character, is from the second book of the work called Origen on Job. The
words cited run thus: "O blessed Job, who art living for ever with God,
and remainest conqueror in the sight of the Lord the King, pray for us
wretched, that the mercy of the terrible God may protect us in all our
afflictions, and deliver us from all oppressions of the wicked one; and
number us with the just, and enrol us among those who are saved, and
make us rest with them in his kingdom, where for ever with the saints we
may magnify him."

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 evide