d who entices mankind to sin. The
wickedness, gloom, and misery of corrupt souls reveal his likeness
and his kingdom.

The former manifests himself in the glories of the world and in
the divine qualities of the soul. The latter manifests himself in
the whole history of temptation and sin and in the vicious
tendencies of the heart. Good men, those possessing pre eminently
the moral qualities of God, are his children, are born of him,
that is, are inspired and led by him. Bad men, those possessing in
a ruling degree the qualities of the devil, are his children, are
born of him, that is, are animated and governed by his spirit.

Whether the evangelist gave to his own mind any philosophical
account of the origin and destiny of the devil or not is a
question concerning which his writings are not explicit enough for
us to determine. In the beginning he represents God as making, by
means of the Logos, all things that were made, and his light as
shining in darkness that comprehended it not. Now, he may have
conceived of matter as uncreated, eternally existing in formless
night, the ground of the devil's being, and may have limited the
work of creation to breaking up the sightless chaos, defining it
into orderly shapes, filling it with light and motion, and
peopling it with children of heaven. Such was the Persian faith,
familiar at that time to the Jews. Neander, with others, objects
to this view that it would destroy John's monotheism and make him
a dualist, a believer in two self existents, aboriginal and
everlasting antagonists. It only needs to be observed, in reply,
that John was not a philosopher of such thorough dialectic
training as to render it impossible for inconsistencies to coexist
in his thoughts. In fact, any one who will examine the beliefs of
even such men as Origen and Augustine will perceive that such an
objection is not valid. Some writers of ability and eminence have
tried to maintain that the Johannean conception of Satan was of
some exalted archangel who apostatized from the law of God and
fell from heaven into the abyss of night, sin, and woe. They could
have been led to such an hypothesis only by preconceived notions
and prejudices, because there is not in John's writings even the
obscurest intimation of such a doctrine. On the contrary, it is
written that the devil is a liar and the father of lies from the
beginning, the same phrase used to denote the primitive
companionship of God and his Logos an