The xxxii. Chapter.

Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties.

UT P. Mart. in loc. com. 9. sect. 14.to use few words in a long matter, and plaine termes in a doubtfull case, this is mine opinion concerning this present argument. First, that divels are spirits, and no bodies. For (as Peter Martyr saith) spirits and bodies are by antithesis opposed one to another: so as a bodie is no spirit, nor a spirit a bodie. And that the divell, whether he be manie or one (for by the waie you shall understand, that he is so spoken of in the scriptures, as though there were ^abut^a 1. Sam. 22.
Luk. 8.
John. 8.
Eph. 6.
2. Tim. 2.
1. Pet. 5. one, and sometimes as though ^bone/541. ^b Coloss. 1, verse. 16.
1. Cor. 10.
Matth. 8, &, 10.
Luke. 4. were manie legions, the sense whereof I have alreadie declared according to Calvins opinion, he is a creature made by God, and that for vengeance, as it is ^cwritten^c Sap. 1.
Apocal. 4. in Eccl. 39. verse. 28: and of himselfe naught, though emploied by God to necessarie and good purposes. For in places, where it is written, that ^dall^d 1. Tim. 4, 4 the creatures of God are good; and againe, when God, in the creation of the world, ^esawe^e Gen. 1. all that he had made was good: the divell is not comprehended within those words of commendation. For it is written that he was a ^fmurtherer^f Gen. 8. 44. from the beginning, and abode not in the truth, bicause there is no truth in him; but when he speaketh a lie, he speaketh of his owne, as being a lier, and the father of lies, and (as John saith)1. Joh. 3. 8.
Isai. 54. 16. a sinner from the beginning. Neither was his creation (so farre as I can find) in that weeke that God made man, and those other creatures mentioned in Genesis the first; and yet God created him purposelie to destroie. I take his substance to be such as no man can by learning define, nor by wisedome search out. M. DeeringEdw. Deering, in his read. upon the Hebr. 1. reading the 6. saith, that Paule himselfe, reckoning up principalities, powers, &c: addeth, Everie name that is named in this world, or in the world to come. A cleere sentence (saith he) of Paules modestie, in confessing a holie ignorance of the state/388. of angels: which name is also given to divels in other places of the scripture. His essence also and his forme is so proper and peculiar (in mine opinion) unto himselfe, as he himselfe cannot alter it, but must needs be content therewith, as with that which God hath ordeined for him,Eph. 6, 12.
Col. 2, 16.
Matth. 25. and assigned unto him, as peculiarlie as he hath given to us our substance without power to alter the same at our pleasures. For we find not that a spirit can make a bodie, more than a bodie can make a spirit: the spirit of God excepted, which is omnipotent. Nevertheles, I learne that their nature is prone to all mischeefe: for as the verie signification of an enimie and an accuser is wrapped up in Sathan and Diabolus;1. Pet. 5. so dooth Christ himselfe declare him to be in the thirteenth of Matthew.Idem ibid. And therefore he brooketh well his name: for he lieth dailie in wait, not onelie to corrupt, but also to destroie mankind;Matt. 25. 41. being (I saie) the verie tormentor appointed by God to afflict the wicked in this world with wicked temptations, and in the world to come with hell fier. But I may not here forget how M. Mal.Mal. malef. par. 1. quæ. 5. and the residue of that crew doo ex/pound542. this word Diabolus: for Dia (saie they) is Duo, and Bolus is Morsellus;The etymon of the word Diabolus. whereby they gather that the divell eateth up a man both bodie and soule at two morselles. Whereas in truth the wicked may be said to eate up and swallowe downe the divell, rather than the divell to eate up them; though it may well be said by a figure, that the divell like a roring lion seeketh whome he may devoure: which is ment of the soule and spirituall devouring, as verie novices in religion may judge.