Use Scripture and the Early Church Fathers with quotes and links to source of each quote, please.
We know that he blinds unbelievers.
2 Corinthians 4:4 whose unbelieving minds the god of this world hath blinded, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.
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2 Corinthians 4:3-4
But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world has blinded the eyes of the unbelieving.
As he said also before, To some a savor from death unto death, to others a savor from life unto life, 2 Corinthians 2:16 so he says here too. But what is the God of this world? Those that are infected with Marcion's notions , affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture uses often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; God has blinded the minds of the unbelievers of this world. For the world to come has no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, the God of this world; neither does this afford any handle, for this does not show Him to be the God of this world only. For He is called the God of Heaven, Psalm 136:26, etc. yet is He not the God of Heaven only; and we say, 'God of the present day;' yet we say this not as limiting His power to it alone. And moreover He is called the God of Abraham, and the God of Isaac, and the God of Jacob; Exodus 3:6, etc. and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then has He blinded them? Not by working unto this end; away with the thought! But by suffering and allowing it. For it is usual with the Scripture so to speak, as when it says, God gave them up unto a reprobate mind. For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behoove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either. Wherefore also he added,
That the light of the Gospel of the glory of Christ should not dawn upon them.
Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to cast the pearls before the swine. Matthew 7:6 For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, Therefore I speak unto them in proverbs , Matthew 13:13 because hearing they hear not. But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? By going in and seeing the mysteries, or by remaining without? Therefore he says, That the light should not dawn upon them, still dwelling on the history of Moses. For what happened to the Jews in his case, this happens to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them. Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, dawn, that you may not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of savor; 2 Corinthians 2:16 and again, earnest, 2 Corinthians 1:25 showing that the greater part remains there. But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father's also, since they know not His, he added, Who is the Image of God? For do not halt at Christ only. For as by Him you see the Father, so if you are ignorant of His Glory, neither will you know the Father's." http://www.newadvent.org/fathers/220208.htm
We know that he blinds unbelievers.
2 Corinthians 4:4 whose unbelieving minds the god of this world hath blinded, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.
"
2 Corinthians 4:3-4
But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world has blinded the eyes of the unbelieving.
As he said also before, To some a savor from death unto death, to others a savor from life unto life, 2 Corinthians 2:16 so he says here too. But what is the God of this world? Those that are infected with Marcion's notions , affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture uses often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; God has blinded the minds of the unbelievers of this world. For the world to come has no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, the God of this world; neither does this afford any handle, for this does not show Him to be the God of this world only. For He is called the God of Heaven, Psalm 136:26, etc. yet is He not the God of Heaven only; and we say, 'God of the present day;' yet we say this not as limiting His power to it alone. And moreover He is called the God of Abraham, and the God of Isaac, and the God of Jacob; Exodus 3:6, etc. and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then has He blinded them? Not by working unto this end; away with the thought! But by suffering and allowing it. For it is usual with the Scripture so to speak, as when it says, God gave them up unto a reprobate mind. For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behoove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either. Wherefore also he added,
That the light of the Gospel of the glory of Christ should not dawn upon them.
Not that they might disbelieve in God, but that unbelief might not see what are the things within, as also He enjoined us, commanding not to cast the pearls before the swine. Matthew 7:6 For had He revealed even to those who disbelieve, their disease would have been the rather aggravated. For if one compel a man laboring under ophthalmia to look at the sunbeams, he the rather increases his infirmity. Therefore the physicians even shut them up in darkness, so as not to aggravate their disorder. So then here also we must consider that these persons indeed became unbelievers of themselves, but having become so, they no longer saw the secret things of the Gospel, God thenceforth excluding its beams from them. As also he said to the disciples, Therefore I speak unto them in proverbs , Matthew 13:13 because hearing they hear not. But what I say may also become clearer by an example; suppose a Greek, accounting our religion to be fables. This man then, how will he be more advantaged? By going in and seeing the mysteries, or by remaining without? Therefore he says, That the light should not dawn upon them, still dwelling on the history of Moses. For what happened to the Jews in his case, this happens to all unbelievers in the case of the Gospel. And what is that which is overshadowed, and which is not illuminated unto them? Hear him saying, That the light of the glorious Gospel of Christ who is the Image of God, should not dawn upon them. Namely, that the Cross is the salvation of the world, and His glory; that this Crucified One himself is about to come with much splendor; all the other things, those present, those to come, those seen, those not seen, the unspeakable splendor of the things looked for. Therefore also he said, dawn, that you may not look for the whole here, for that which is [here] given is only, as it were, a little dawning of the Spirit. Therefore, also above as indicating this, he spoke of savor; 2 Corinthians 2:16 and again, earnest, 2 Corinthians 1:25 showing that the greater part remains there. But nevertheless all these things have been hidden from them; but had been hidden because they disbelieved first. Then to show that they are not only ignorant of the Glory of Christ, but of the Father's also, since they know not His, he added, Who is the Image of God? For do not halt at Christ only. For as by Him you see the Father, so if you are ignorant of His Glory, neither will you know the Father's." http://www.newadvent.org/fathers/220208.htm
the Seraphim; when He Himself is coming, with His ineffable glory; when those meet Him, who had gone to gather the elect into the midst; when Paul and his companions, and all who in his time had been approved, are crowned, are proclaimed aloud, are honored by the King, before all His heavenly host. For if hell did not exist, how fearful a thing it is, that the one part should be honored, and the other dishonored! Hell, I confess, is intolerable, yea, very intolerable, but more intolerable than it is the loss of the Kingdom. Consider; if any king, or the son of a king, having taken his departure, and been successful in innumerable wars, and become the object of admiration, should with his army entire, return to any city, in his chariot, with his trophies, with his innumerable ranks of golden shields, with his spearmen, his bodyguard all about him, while the whole city was adorned with crowns, while all the rulers of the world accompanied him, and all the soldiery of foreign nations followed him as captives, then præfects, satraps, and in the presence of all the rulers, and all that splendor, he should receive the citizens who meet him, and kiss them, and stretch forth his hand, and give them freedom of access, and converse with them, all standing around, as with friends, and tell them that all that journey was undertaken for their sake, and should lead them into his palace, and give them a share of it, even if the rest should not be punished, to how great punishment would not this be equal? But if in the case of men it were a bitter thing to fall away from this glory, much more is it so with God, when all the heavenly Powers are present with the King, when the demons, bound, and bowing down their heads, and the devil himself is led along in chains, and all military force that opposes itself, when the Powers of the heavens, when He Himself, comes upon the clouds.