nce 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 Saviour,
therefore, as well as the Holy Spirit, who spoke by the
prophets, instructs not only men, but angels and invisible
powers."--Hom, xxiii. in Luc. vol. iii. p. 961.

"Whoever, therefore, confessing his sins, repents, or confesses
Christ before men in persecutions, is applauded by his brethren.
For there is joy and gladness to the angels in heaven over one
sinner that repenteth. By them, therefore, as by brethren (for
both men and angels are sons of the same Creator and Father)
they are praised."--In Genes. Hom. xvii. p. 110.]

Celsus accused the Christians of being atheists, godless, men without
God, because they would not worship those gods many and lords many, and
those secondary, subordinate, auxiliary, and ministering divinities with
which the heathen mythology abounded: Origen answers, we are not
godless, we are not w