The Institution of Christian Religion

But forasmuch as the devil was created by God, let us remember that this malice which we assign in his nature, is not by creation but by depravation. For what so ever damnable thing he hath, he hath gotten to him self by his own revolting and fall. Which the scripture therefore g••eth us warning of, least thinking that he came out such a one from God, we should ascribe that to God himself which is farthest from him: ⟨p. 49⟩For this reason doeth Christ say that Satan speaketh of his own when he speaketh lies,¹ & addeth a cause why, for that he stood not still in the trueth. Now when he saith that he stood not still in the truth, he showeth that ones he had ben in the trueth. And when he maketh him the Father of lying, he taketh this from him, that he can not say that fault to God whereof he himself is cause to himself. Although these things be but shortly and not very plainly spoken, yet this is enough for this purpose to deliver the majesty of God from all slander. And what maketh it matter to us, to know more or to any other purpose concerning devils? Many perhaps do grudge, that the Scripture doth not orderly and distinctly in many places set forth that fall and the cause, manner, time, and fashion thereof. But because these things do nothing pertain to us, it was better, if not to be suppressed wholly, yet to be but lightly touched, and that partly, because it was not beseming for the Holy ghost to feed curiosity with vain histories without any fruit: and we see that it was the Lords purpose to put nothing in his holy oracles but that which we should learn to edification. Therefore, lest we our selves should tarry long upon things superfluous, let us be content shortly to know thus much concerning the nature of devils, that at the first creation they were the Angels of God: but by swerving out of kind they both destroyed themselves and are become instruments of destruction to other.² Thus much, because it was profitable to be known, is plainly taught in Peter and Jude. God spared not (say they) his Angels which had sinned, and not kept their beginning,³ but had forsaken their dwelling place. And Paul naming the elect Angels doth without doubt secretly by implication set the reprobate Angels in comparison against them.