[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.”]

I will only add one more ancient authority, in confirmation of the view here taken of Justin’s words.  The passage is from Athenagoras[41] and seems to be the exact counterpart of Justin’s paragraph.

    [Footnote 41:  Athenagoras presented his defence, in which these
    words occur, to the Emperor Marcus Aurelius, and his son
    Commodus, in the year 177.]

“Who would not wonder on hearing us called Atheists? we who call the Father God, and the Son God, and the Holy Ghost, showing both their power in the unity, and their distinction in order.  Nor does our theology rest here; but we say, moreover, that there is a multitude of angels and ministers whom God, the Maker and Creator of the world, by the word proceeding from him, distributed and appointed, both about the elements, and the heavens, and the world, and the things therein, and the good order thereof.” [Sect. 10. p. 287. edit.  Just.  Mart.]