Creator, yet every creature waiteth for the sons of God when they shall be freed from sin, when they shall be taken away from the hand of Zabulon[55], when they shall be regenerated by Christ. But now it is time that we touch somewhat on the present place. The Prophet sees not a vision, but visions of God. {154} Why did he see not one, but many visions? Hear the Lord promising and saying, I have multiplied visions. 8. 'The fifth month.' This was the fifth year of the captivity of king Joachim. In the thirtieth year of Ezekiel's age, and the fifth of the captivity of Joachim, the prophet is sent to the Jews. The most merciful Father did not despise the people, nor leave them a long time unadmonished. It is the fifth year. How much time intervened? Five years elapsed since they were captives in bondage.] (The portion between brackets is what I regard as an interpolation.) [Footnote 55: This word is frequently used for "Diabolum." Thus in a hymn used in the Roman ritual on Michaelmas-day we read, "Michaelem in virtute conterentem Zabulum."] "Immediately the Holy Spirit descends. He opened the heavens, that they who were oppressed by the yoke of bondage might see those things which were seen by the prophet. For when he says, The heavens were opened, in some measure they see with the eyes of their heart what he had seen even with the eyes of his flesh." Now the question is, Can this apostrophe to an angel be admitted as evidence that Origen held, and in his own person acted upon the doctrine of the Invocation of Angels? The nature of the present work precludes us from entering at length on the broad question, how far we can with safety regard the several writings which now purport to be translations of Origen's compositions, as on the whole the works of that early Christian writer. A multitude of those works which, until almost the middle of the sixteenth century, were circulated as Origen's, have long been by common consent excluded from the catalogue of his works[56]. On this subject I {155} would refer any one, who desires to enter upon the inquiry, to the several prefaces of the Benedictine editors, who point out many sources of information, as well from among their friends as from those with whom they differ. Our inquiry must be limited within far narrower bounds, though I trust our arguments may assist somewhat in establishing the principles on which the student may at first guide himself in the wider range of investigation. [Footnote 56: See preface to vol. iv. of the Benedictine edition.] We will first look to the external evidence bearing on the passage in question, and then to the internal character of the passage itself.