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.
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