Chapter VI The Evil Spirits
Although Irenæus does not think proper to discuss the subject of the origin of evil, properly so called, he speaks agreeably to the Scriptures as to its introduction into this lower world, and in some degree fills up their outline. Thus he describes Satan as having been originally one of the angels who had power over the air254. He attributes the beginning of his overt acts of rebellion to his envy towards man255, because he had been made in the image of God, i. e. immortal256; whom through envy he stirred up to rebellion likewise257, and that by falsehood258, putting on the form of the serpent, that he might escape the eye of God259: wherefore, although God had pity upon man, as having fallen through weakness260, and because otherwise Satan would have frustrated the Divine purpose261, he totally cut off from himself the apostate angels262, and doomed them and their Prince to the eternal fire263, which he had from the beginning prepared for obstinate transgressors264, although he did not make known to them at that time that their lot was irremediable265.
The next act of the apostate spirits was to mingle themselves with human nature by carnal copulation with women, and thus to cause the total corruption of the old world and its inhabitants (notwithstanding the preaching of Enoch to these fallen spirits), and consequently their destruction266.
Irenæus makes none but very general allusions to the agency of the fallen spirits from the fall of man till the coming of Christ. He declares that, up to that time267, they had not ventured upon blaspheming God; but that then, becoming aware that everlasting fire was the appointed recompense of those who continued in rebellion without repentance, they felt themselves already condemned, and waxing desperate, charged all the sin of their rebellion on their Maker, by inspiring the Gnostics with their impious tenets268. It seems to be implied that sentence is not yet pronounced upon the fallen angels269.