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kept not their first estate," (2 Peter, ii: 4,) they sinned, (Jude, 6,) ́and thus this band of rebels, originally created pure and holy, fell from the position in which God had created them, and from the enjoyment of his favor. We do not know what was the peculiar form of their transgression, but from 1 Timothy, iii: 6, "Not a novice, lest being lifted up with pride he fall into the condemnation of the Devil," it would seem that pride, manifested in some way, was the cause of Satan's fall. The late Dr. Harris* suggests the probability that the first estate' which some of them (the angels) 'kept not' may have been passed on this ancient earth." If this were so, it might in part account for the malignity they manifest towards mankind, but as the Scriptures are silent on this subject, we must be content to leave it undecided.

Their present condition appears to be one of uneasiness and misery, since both Peter and Jude inform us that they are "in chains of darkness," "reserved unto the judgment of the great day." We do not understand, however, that they are literally in chains, since Satan is represented as walking about, and "going to and fro in the earth;" and it is intimated that his angels also are at liberty for deeds of evil. We understand by these statements that they are entirely under the power of God, that they cannot escape from his control, and that they are as certainly reserved for future judgment, as the criminal who is chained in a dungeon. They must be unhappy, for they are conscious of the loss they have sustained; they know that the wrath of God is over them, and although in their malignity they are still seeking to mar the work of God, they must be aware that they have often failed in their plans, and that God has often over-ruled their evil devices, and caused them to redound to his glory.

Their work has been to a considerable extent set forth in the remarks already made. Satan is emphatically the adversary of man.-1 Peter, v: 8. He and his emissaries,

* Sketches of the Doctrines of Angels. Biblical Review, 1849, page

moved by hatred to men, and especially by opposition to God, seek to do all the mischief they can. They have often inflicted physical injury. We have seen this in the case of Job, upon whom Satan inflicted all the evil that was permitted to him. We see it in the case of the demoniacs of the New Testament; for one was blind and dumb, (Matthew, xii: 22,) another was often cast into the fire and into the water; (Matthew, xvii: 15,) and another no man could. tame, but he dwelt among the tombs, and was always "crying, and cutting himself with stones."-(Mark, v: 4, 5.) Their malevolence is especially seen in the last case, when, being obliged to leave the man, they asked permission to enter the swine, and having obtained it, rushed with the whole herd of two thousand down a steep place into the sea, where the swine were choked. We have an illustration of the exertion of some such power in the case of the apostle Paul, for in 2 Corinthians, xii: 7, he speaks of "a thorn in the flesh, the messenger of Satan to buffet" him, and in 1 Thessalonians, ii: 18, he tells the Thessalonians, "Wherefore we would have come unto you, even I Paul, once and again ; but Satan hindered us." Again, in Revelation, ii : 10, Jesus Christ says to the church at Smyrna: "Behold the Devil shall cast some of you into prison."

Whether the Devil and his angels have any such power to inflict physical evil now, we know not; but they certainly have access to the minds of men. We know not their means and mode of access, or what are their sources of information respecting the circumstances of men; but they appear to accomplish their object by blinding the eyes of the unconverted. See 2 Corinthians, iv: 3-4: "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." And they probably frequently endeavor to prevent a return to better feelings, by presenting before the minds of men the pleasures of sin, and the ease with which they can be secured. They exert an influence even upon the godly, tempting them to actual sin, sometimes even to the commission of flagrant crime, more frequently, however, to what are called "little

sins," "slight deviations" from the path of rectitude. And where there is a tolerable freedom from such temptations, evil thoughts are often suggested to the mind, and cause much distress and annoyance. How often is the Christian troubled in this way. His desire is to do the will of God; he wishes to have his mind fixed on spiritual things, but instead of this, foolish, sceptical, and even blasphemous thoughts come into his mind, and notwithstanding he can truly say, "I hate vain thoughts," they still pursue him. They enter his mind while he is engaged in the services of the sanctuary, and even intrude when he is before the "mercy seat. Was not Bunyan right when he said of Christian: "One of the wicked ones got behind him, and stepped up softly to him, and whisperingly suggested many grievous blasphemies to him, which he verily thought had proceeded from his own mind?" The experience of many a saint is depicted in the following sentence: "This put Christian more to it than any thing that he had met with before, even to think that he should now blaspheme Him that he had loved so much before."

We may sum up the whole matter by saying that, as a rebellious and fallen angel, Satan is in entire and eternal opposition to God, and that his object and aim are to hinder the plans and arrangements of Jehovah, especially those that relate to the salvation of man; that he is aided by the mighty host of fallen ones, whose movements he directs, and who having renounced allegiance to God, yield Satan prompt and ready obedience; that he and they act upon the minds of men, suggesting evil thoughts and desires, seeking to obscure the mind, that it may not understand the truth, and presenting various false motives, which often appear plausible, as inducements to transgression. But in no case can they go beyond the Divine permission; for although they have cast off allegiance to God, they are still under the control and power of the Almighty, who, when he permits them to exercise their malevolence, still appoints them their bounds, and forbids their going beyond them.

A few passages of Scripture put us in possession of all we know respecting their destiny. They are "reserved in everlasting chains under darkness unto the judgment of the

great day," (Jude, 6,) so that while enduring the frown of Jehovah, whose favor they once possessed, the final sentence is not passed, the day of judgment has not yet arrived. It will probably be the same as the period appointed for judging men," that day" of which so much is said in the Bible. Again we learn, from Matthew, xxv: 41, that hell, the place of loss and unending woe, is prepared for "the Devil and his angels," and as that loss and ruin are described as "everlasting punishment," it follows that the destiny of the Devil and his angels is "everlasting punishment." This view is supported by Revelation, xx: 10:"And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever."

A few additional remarks will close this article. We have wily and dangerous enemies to contend against; enemies who have considerable acquaintance with our circumstances, habits and propensities, who know how to present their temptations in such forms and at such times as are most likely to prove successful. They are organized in such a way as to give them additional power, they come to us when we are not aware of their approach, and have access to our minds in a manner entirely different from that of any earthly foe.

Yet they are neither omniscient, omnipresent nor omnipotent. Some talk as if the Devil possessed these attributes, but he does not possess either of them, for they are the perfections of Jehovah, who alone possesses them. Neither the Devil nor his angels are omniscient. Of this we have abundant proof, for if they knew what would be the result of their temptations, they would not so often take a course which ends in their own defeat. They are not omnipresent, for as creatures they can occupy but one place at one time. They are not omnipotent. They cannot compel any one to sin. Indeed, we err when we attribute all temptation to them. Many of our temptations are from ourselves. James says: "But every man is tempted when he is drawn away of his own lust and enticed. Then when

is drawn away of his own lust and enticed. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death."—(Jas. i: 14—15.) But even when temptations come direct from the evil ones, they have no power to compel us to do wrong. If we "resist the Devil, he will flee from us."

Whatever may be the number, cunning and power of our spiritual enemies, we have a sure refuge from their devices. "The Lord knoweth how to deliver the godly out of temptations;" (2 Peter, ii: 9,) Jesus "suffered, being tempted;" (Heb. ii: 18,) and the promise to the Church is: "The God of peace shall bruise Satan under your feet shortly."-(Rom. xvi: 20.)

There is no injustice or unkindness on the part of God in permitting temptation, seeing that none are compelled to yield to its influence; that God offers his help in every time of need; that temptations often prove blessings to those who are tried by them, and that they who flee to Christ for salvation are safe; for he says of his sheep who hear his voice, and follow him: "I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand."

ART. IV. RELIGIOUS PERSECUTION IN VIRGINIA.* Prof. Ees. E. Dabney.

WE wish, at the very outset, to disclaim what will probably be suggested by the title of this article. It is not our

* Virginia Baptists. By Robert B. Semple. Richmond. 1810. A Narrative of Events Connected with the Rise and Progress of the Protestant Episcopal Church in Virginia. By Thomas L. Hawks, Rector of St. Thomas' Church, New-York. New-York. 1836.

Lives of Virginia Baptist Ministers. By James B. Taylor. Richmond.

1838.

A General History of the Baptist Denomination in America and other parts of the World. By David Benedict. 1848.

The History of Virginia. By Robert R. Howison. Richmond. 1848.