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Here, therefore, the prayer is not, that we should not be tempted, but that we should not be brought into temptation: as if, were it necessary that any one should be examined by fire, he should pray, not that he should not be touched by the fire, but that he should not be consumed. For "the furnace proveth the potter's vessels, and the trial of tribulation righteous men." ¹ Joseph therefore was tempted with the allurement of debauchery, but he was not brought into temptation. ² Susanna was tempted, but she was not led or brought into temptation; ³ and many others of both sexes: but Job most of all, in regard to whose admirable stedfastness in the Lord his God, those heretical enemies of the Old Testament, when they wish to mock at it with sacrilegious mouth, brandish this above other weapons, that Satan begged that he should be tempted. ⁴ For they put the question to unskilful men by no means able to understand such things, how Satan could speak with God: not understanding (for they cannot, inasmuch as they are blinded by superstition and controversy) that God does not occupy space by the mass of His corporeity; and thus exist in one place, and not in another, or at least have one part here, and another elsewhere: but that He is everywhere present in His majesty, not divided by parts, but everywhere complete. But if they take a fleshly view of what is said, "The heaven is my throne, and the earth is my footstool," ⁵ --to which passage our Lord also bears testimony, when He says, "Swear not at all: neither by heaven, for it is God's throne; nor by the earth, for it is His footstool," ⁶ --what wonder if the devil, being placed on earth, stood before the feet of God, and spoke something in His presence? For when will they be able to understand that there is no soul, however wicked, which can yet reason in any way, in whose conscience God does not speak? For who but God has written the law of nature in the hearts of men?--that law concerning which the apostle says: "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing them witness, ⁷ and their thoughts ⁸ the meanwhile accusing or else excusing one another, in the day when the Lord ⁹ shall judge the secrets of men." ¹⁰ And therefore, as in the case of every rational soul, which thinks and reasons, even though blinded by passion, we attribute whatever in its reasoning is true, not to itself but to the very light of truth by which, however faintly, it is according to its capacity illuminated, so as to perceive some measure of truth by its reasoning; what wonder if the depraved spirit of the devil, perverted though it be by lust, should be represented as having heard from the voice of God Himself, i.e. from the voice of the very Truth, whatever true thought it has entertained about a righteous man whom it was proposing to tempt? But whatever is false is to be attributed to that lust from which he has received the name of devil. Although it is also the case that God has often spoken by means of a corporeal and visible creature whether to good or bad, as being Lord and Governor of all, and Disposer according to the merits of every deed: as, for instance, by means of angels, who appeared also under the aspect of men; and by means of the prophets, saying, Thus saith the Lord. What wonder then, if, though not in mere thought, at least by means of some creature fitted for such a work, God is said to have spoken with the devil?