Justin), "Before men were prepared, the Word was the Maker of
angels."]

[Footnote 39: "The OTHER good angels." Justin (Apol. i. sect.
lxiii. p. 81.) reminds us that Christ, the first-begotten of the
Father, Himself God, was also an Angel (or Messenger), and an
Apostle; and here Christ, as the Angel of the Covenant and the
chief Apostle, is represented as instructing THE OTHER ANGELS in
the truths of the economy of grace, just as he instructed his
Apostles on earth,--"As my Father hath sent me, even so send I
you."]

It is evident that Justin himself considered the host of angels to be
equally with ourselves in a state of probation, requiring divine
instruction, and partaking of it. It is also evident that many of his
contemporaries entertained the same views; among others, Irenaeus and
Origen. [Irenaeus, book ii. c. 30. p. 163. Origen, Hom. xxxii. in Joann.
Sec. 10. vol. iv. p. 430.] I will not swell this dissertation by quoting
the passages at length; though the passages referred to in the margin
will well repay any one's careful examination. But I cannot refrain from
extracting the words in which each of those writers confirms the view
here taken of Justin's sentiments.

Irenaeus, for example, says distinctly, "The Son ever, anciently and from
the beginning co-existing with the Father, always reveals the Father
both to angels and archangels, and powers, and excellencies, and to all
to whom God wishes to make a revelation[40]." And not less distinctly
does Origen assert the same thing,--"Our Saviour therefore teaches, and
the Holy Spirit, {114} who spake in the prophets, teaches not only men,
but also angels and invisible excellencies."

[Footnote 40: So far did some of the early Christians include
the hosts of angels within the covenant of the Gospel, that
Ignatius (Epist. ad Smyrn. Sec. 6. p. 36.) does not hesitate to
pronounce that the angels incur the Divine judgment, if they do
not receive the doctrine of the atonement: "Let no one be
deceived. The things in heaven, and the glory of angels, and the
powers visible and invisible, if they do not believe on the
blood of Christ--for them is judgment." They seem to have
founded their opinion on the declaration of St. Paul (Eph. iii.
10): "That now to the principalities and powers in heavenly
places might be made known through the Church the manifold
wisdom of God."]

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