SEC. 35. Unity of the general Church.

Before the end of the second century, the idea of one church, as an establishment of the apostles, spread over the whole world, and harmonizing in doctrine, was formed. Irenaeus, the first that expressed this idea, connected with it the thoughts, that only in this catholic church can the truth be found, and that all separations from it are reprehensible. By the African doctors, Tertullian and Cyprian, these thoughts were widely propagated; and in the fourth century, the belief in one, holy, catholic, and apostolic church, was made an article of the public creed.

Reference. Cyprian, de Unitate ecclesiae Liber.

SEC. 36. Controversies respecting the marks of a true church.

The Novatians declared their community to be, the only true church; because all others had become corrupt, by receiving the lapsed to fellowship. The same assumption was made by the Donatists; yet with this difference, in the ground of it, that the other churches were contaminated, by their communing with Traditors. And hence, Augustine took occasion, to represent catholicism as the sign of a true church; so that purity in all its members, was not requisite. His views were generally embraced. The Romish bishops began early, to seize upon the idea, that it belonged to them to be the head of the general church.

References. Optatus Milevit. de Schismate Donatistarum, L. VIII. ed. L. E. Du Pin. Paris, 1701. Augustine, contra Parmenianum Donatist. L.III.--contra Literas Petiliani, L. iii.-de Unitate ecclesiae, L. I.—contra Cresconium Donat. L. IV.-contra Gaudentium Donat. L. II.

5

CHAPTER II.

DOCTRINE CONCERNING ANGELS, AND DEVILS.

Histories of it. Jac. Ode, Tractatus de Angelis; Traj. ad Rhen. 1739. 4to. J. Fr. Cotta, Diss. II. succinctam doctrinæ de Angelis historiam exhibentes: Tubing. 1765.

4to.

SEC. 37. Existence of Angels.

With the belief of an approaching glorious kingdom of the Messiah, the Christians had also a belief of a powerful, but invisible kingdom of spirits, which had a constant influence on the earth and on the state of men; and this belief, which they derived from the Jewish theology, was to them of great importance, and very efficient in kindling religious feelings. The angels were considered as beings, who derived their origin from God, (though the time and manner of their origin were differently represented,) who ranked above men, yet were not absolutely uncorporeal; and who were divided into two classes, good and bad angels.

Reference. Justin Martyr, Apol. maj. Sec. 6, p. 47. 'Eκείνον σε (τον ἀληθέςατον Θεον και πατέρα) και τον παρ' αυτε υιον έλθοντα και διδάξαντα ήμας ταυτά, και τον των άλλων ἑπομένων και ἐξομοιωμένων ἀγαθῶν ἀγγελων ςρατον, πνευμα σε το προφητικόν σεβόμεθα και προσκυνέμεν λόγῳ καὶ ἀληθεία τιμωντες. This passage is capable, indeed, of different interpretations; yet in any way, it shows the high importance then attached to the doctrine concerning angels.

SEC. 38. Offices of the Angels.

The Gnostics ascribed to angels, the creation of the material world, the enactment of the Jewish law, and the inspiration of the ancient prophets. And the other christtians were persuaded that God, in governing the world, used the instrumentality of angels. An angel was as

per

signed to each nation, as its overseer; and to each son, one or two guardian angels were appointed. This last hypothesis was first published by Hermas, in his Shepherd.(1)

(1) Hermas, Pastor, Mandat. VI.

Reference. F. Schmidt, Historia dogmatis de Angelis tutelaribus, P. I. in the memoirs of the Historico-theological Society of Leipsic, edited by Illgen, Lips. 1818. p. 24-71.

SEC. 39. Condition of the Angels.

The opinion of Origen, that even the good angels were not faultless, and beyond the danger of sinning, was cried down by the later fathers; who maintained, that the angels had, through the grace of God, become confirmed in holiness. That they were divided into various classes, was frequently asserted; even before the pseudo-Dionysius Areopagita published a formal theory on the subject.

Reference. Dionys. Areop. de Hierarchia coelesti.

SEC. 40. Invocation of angels.

However much the ancient churches might respect the angels, the proofs of their praying to them are, at least, not certain. The first intimation of it, is to be found, in Ambrose :(1) and yet in his age, and even afterwards, opinions against it are to be met with. Gregory(2) the Great believed, that the angels were worshipped in the times of the Old Testament; but not, that christians should worship them.

(1) de Viduis; Opp. T. I. p. 146.

(2) Expos. in Cant. Cant. c. 8. Opp. T. II. p. 56.

See Euseb. Praep. Evan. VII. c. 15. Athanas. contra Arian. Orat. IV. Council of Laodocea, Can. 35. in Mansi Concil. T. II. p. 570. Epiphan. Haeret.

LXXIX. n. 5 and 7.

SEC. 41. Apostacy of Angels.

That there were certain spirits, wicked by nature, and of whom God was not the creator; was maintained by some Gnostic sects, by the Manichaens, and by the Priscilianists. But in opposition to these sects, the catholic church maintained, that the devil and his angels were creatures, whom God created holy, and who had plunged themselves into sin and wretchedness, by their own voluntary act. Respecting the first transgression of the devil, there were different opinions; yet the belief, that many of the angels sinned, by having intercourse with the daughters of men, was very general, in the early ages(1); and was first controverted by John Chrysostom, Augustine, Cyril of Alexandria, and Theodoret.

(1) So thought Eusebius, Praep. Evan. V. c. 4. Ambrose, de Noe et arca. c. 4, and Sulpicius Severus, Hist. Sacra I. c. 3.

SEC. 42. Power and influence of evil spirits.

The early christians had terrific conceptions of the power of demons; yet they did not suppose it to be unlimited, but regarded it as controled by God. The whole. worship of the pagans, they considered as paid to demons, and as instituted by them. The persecutions of the christians, the establishment of heresies, and innumerable temptations to sin, were attributed to their influence. Such as were not christians, were supposed to be all under the dominion of the devil; who had no power over christians, without their consent, and who took to flight whenever they prayed or made the sign of the

cross.

SEC. 43. The prospects of evil spirits.

That punishment and misery would be the lot of the devil and the demons, was not doubted at all. That they might one day be reclaimed and become happy, was admitted by Origen; but, though some respectable

fathers, as Didymus and Gregory of Nyssa, embraced the same opinion, it was rejected by most of the fathers, was violently assailed by Theophilus, Jerome, and Augustine, and was proscribed by the Emperor Justinian.(1) (1) See the references, above, Sec. 33.

CHAPTER III.

THE TRUTH OF THE CHRISTIAN RELIGION.

Sources of our information. The Gr. Apologists; namely, Justin Martyr, Opp. Tatian. Orat. Athenagoras, Legatio; Theophilus, ad Autolyc. Libri III. Hermia's, Irrisio gentil. Philosoph. ed. Benedict. (by Prudentius Maran.) Hagae Com. 1742. Also Clemens Alex. Exhort. ad Graec. Tertullian, Apologet. Minucius Felix, Octavius; Cyprian, de Idolor. vanitate; Arnobius, adv. Gentes, Libri VII. Lactantius, Instit. divin. Libri VII. and Epitome; Athanasius, Orat. contra Gent. Eusebius Caesar. Praeparatio Evan. Libri XV. and Demonstratio Evan. Libri X. Jul. Firm. Maternus, de Errore profanor. gentium. Ambrose in Symmach. Epp. II. Augustine, de Civitate Dei, Libri XXII. Theodoret, Graecanicor, morbor. curatio. Origen, adv. Celsum, Libri VII; and Cyril, contra Jul. Libri X.

Histories written. Ch. F. Eisenlohr, Arguinenta ab Apologetis Secul. II. ad confirmandam religionis Christ. veritatem ac praestantiam, contra Gentiles usurpata ; Tubing, 1797. 4to.

History of apologetics; (in German,) by H. G. Taschirner, I. vol. Lips. 1805.

SEC. 44.

All the preceding doctrines were received by the christians, though with some modifications, entirely from the Jews. But new fields of investigation opened, in the contests with the pagans, as the rapid spread of christianity called forth their opposition. A series of apologists