The Displaying of Supposed Witchcraft, chapter 9: Of Divine permission, providence and presciencé (part 2 of 2)

8. It is a certain truth that all moral actions are performed by a physical power in respect of the sustentation of the will in its natural being while it acteth, and that the creature is conserved even in the act as it is natural, though there be obliquity in the will of the creature acting in reference to the law given, or made known unto it. And this Arminius acknowledgeth in these words: Necesse ita q; est, ut cum Deus potentiae creaturae actum aliquem permittit, creatura illa conservetur, ut sit, & vivat, potentia ejusdem permaneat, idonea ad actum producendum, nulla major vel aequalis potentia opponatur, objectum deni q; offeratur, & potentia permittatur. From whence therefore to instance in the first sin of the Angels and Adam, besides the equal power and liberty of will that they had to sin or not to sin, it is manifest that God willed and determined not to withdraw his conservative power from them, but that they might be and live in the very act of their sinning. Neither did he withdraw that power they had, nor opposed a greater, or equal power to impede them, much less did he create or infuse any evil into their natures, nor put upon them any coaction of will, to inforce them to sin, but solely left them to the power and liberty of their own free wills. And though by his prescience he certainly knew that they would sin and fall, yet he determined in his purpose not to hinder them, but by his providential decree did set down how to guide and order that fall and defection the most advantagiously for his glory both in his Mercy and Justice. So that even in this there was no bare passive permission, separate and distinct from his will and decree in his providence, but only permission to the moral act of their wills, which by his wisdom, decree and providence, he ordered for his own glory, according to the Text: The Lord hath made (or wrought) all things for himself, yea, even the wicked for the day of evil. The Hebrew word hath wrought, doth properly signifie, to work by polishing, trimming, or framing and fitting, so that the wicked (who have made themselves so by the acts of their own wills) God by his decree and providence doth polish, fit and order for the setting forth of his own glory in framing the wicked for the day of evil, the evil of punishment and judgment.

9. Further it is necessary that the creature acting a moral act (especially in this case of the Angels and Adam before their fall) have the liberty and freedom of will, and that the will at the instant of the act, be not restrained nor under a coactive power, for otherwise malum culpae or sin would cease to be evil, and so there could be no sin at all. And thus far, and in this peculiar respect only, the Angels and Adam before their acting of sin, and in the very instant of the act it self, were permitted, that is, God willed and determined not to impede them, but for the ordering of that sin and fall, the permission was conjoined with his will and providence, and not separate from it, or a nude permission.

10. That malum culpae, or sin doth arise by the occasion of a law; for where no law is, there can be no sin, and therefore the Apostle saith: But sin taking occasion by the Commandment, wrought in me all manner of concupiscence. So that sin considered as it is sin, is an Aberration or Deviation of the Will of the creature from the revealed law of the Creator, and hath simply and absolutely no other causality, but only the deficiency and [non-Latin script] of the Creature to produce it, especially in these cases of the Angels and Adam in their first acts of sin.

11. Now we will come to the application of this unto wicked Men as they are under original and actual sins, and that in these few examples. 1. It is not by a bare permissive power, but by his will and order in his providence, for he setteth up the wicked in slippery places, and yet a little while and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. So Cain was suffered to slay his Brother Abel, but by and by he was sent from the presence of the Lord into the land of Nod: So he set up Saul to be King over Israel, and soon after rejected him, and also destroyed him: these were by providence, not only bare permission. 2. For promotion cometh neither from the East nor the West, nor from the South: But God is the judge, he pulleth down one, and setteth up another. So wicked Haman was set up to be the highest in the Kingdom next Ahasuerus, and got a decree to have all the Jewes put to death, and had set up a pair of Gallows to hang Mordecai upon, and yet see the providence of God, who quickly brought him to be hanged upon them himself: and this will be further made out where we speak of providence.

12. Though those that ascribe so large a power unto Devils and Witches, do take it for granted that they are only under a bare passive permission, and that the faln Angels do act, what, when, where and how they list, yet is it a meer falsity, for they are under the rule of Gods Divine Will, decree and providence, and do act nothing, but as and so far as they are licensed, ordered and limited by his will and providence, and are under a punctual restraint, nay kept in the chains of everlasting darkness unto the judgment of the great day, as we shall prove at full in that Chapter where we handle the knowledge and power of faln Angels. And therefore here we shall only say this, that if Devils could do as much mischief as they would, and were under no restraint or chains, then none of the godly would be left alive. But it is manifest that Devils do act nothing (excepting the obliquity and evil of their own wills) but meerly as instruments of the Divine Will and Providence, for as the Christian Philosopher saith: Illa est impiet as; nimirum ea falso attribuere creaturis, quae radicaliter Deo soli sunt propria, & inter caetera, actum aliquem peculiarem in diabolo esse existimare, qui non est originaliter à Deo, & consequenter immediatè, cum essentialis Dei actus sit per se sine divisione in omni re.

Concerning Divine prescience, which is as S. Gregory saith, Praescientia est unamquam q; rem antequam veniat, videre, & id quod futurum est priusquam praesens sit praevidere, we may only note his, That it is certain and infallible, as saith the Lord by the Prophet: Behold the former things are come to pass, and new things do I declare, before they spring forth I tell you of them: Also, known unto God are all his works from the foundation of the World. So that his prescience is that infallible vision, by which he comprehendeth all what he knows by one eternal, immutable and ineffable vision. But this prescience in God doth not flow from the things that are to come to pass, but from his decree, by which all future things are determined, who doth all things according to the counsel of his own will, for God is in heaven, he hath done whatsoever he pleased. But this prescience is not to be considered only by it self, as a bare vision, or inspection, but as it is coupled and joined with his providence, For the Lord looketh from heaven, he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth. Forming (or framing) likewise their hearts, and considering all their works. And this prescience considered solely by it self, is not the cause of the things that come to pass, for as the Father saith well: Sicut tu memoria tuâ non cogis facta esse quae praeterierunt, sic Deus praescientia suâ non cogit facienda quae sunt futura. So that we conclude that God by a naked prescience doth not only behold infallibly the things that are to come, and so is only a spectator of what Devils and wicked Men will do, but also that he doth order, rule and predesign all their works and actions.

1. As touching Gods Government and Administration of the World by his Divine providence, we shall in the first place lay down some of the definitions of it from the most sound and learned Divines of the Reformed Churches, and that in English, after this order. The acute and learned Rivet describes it thus: Providence is an ineffable force and virtue of the Divine Sapience and Potency, by which God doth conserve and govern to his own Glory all his Works according to his eternal, most wise, and most free decree, and directing every thing in time unto its end. Johannes de Spina defines it thus: Providence is the prescience and counsel of God eternal, most free, immutable, most just, most wise, most good, whereby God worketh and determineth all good things in all, but doth only permit evil things, and doth dispose and direct all things to his own Glory and the Salvation of his elect. And much to the same purpose doth Lambertus Danaeus speak in these words: Providence is a most free and most powerful action of God, by which he not only stirreth up and governeth universals, but also singulars, in every one of their single actions. And (he saith) it is called a most free and most powerful act, because it can neither be hindered nor overcome by any law. And to these for substance do agree Calvin, Musculus, Beza, Zanchius, and the rest of all Orthodox Divines.

2. But we shall chiefly insist on that definition that is given by learned Piscator in these words: The providence of God is his eternal, most wise, most just and immutable counsel or decree, whereby he doth most freely govern all things by him created to the glory of himself, and the Salvation of his elect. To which he giveth this explication: That it doth consist of a Genus and three differences. The Genus is the word Decretum which is illustrated by four adjuncts; Eternity, Sapience, Justice and Immutability. The first difference is taken from the objects; which are all created things. The second from the ends, which are two, the Glory of God, and the Salvation of the elect. The third from the effect, which is the government of things created, which Gubernation is illustrated by the adjunct which is liberty.

3. The parts of this definition are thus proved. 1. That the providence of God is his counsel and decree, appeareth most plainly from these Scriptures: Peter in his Sermon to the Jews upon the day of Pentecost saith: Him (that was Jesus) being delivered by the determinate counsel and foreknowledge of God ([non-Latin script]) ye have taken, and by wicked hand have crucified and slain. And again the Church at Jerusalem in their prayers say thus: Of a truth against thy holy Child Jesus whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and people of Israel were gathered together, For to do whatsoever thy hand and thy counsel determined ([non-Latin script]) before to be done. 2. That all things created (nay also those things which do seem to happen fortuitously, or to be by permission, as sinful actions) are governed and ordered by the providence of God, as these Scriptures will sufficiently demonstrate. Christ Jesus the son of God, doth uphold (or sustain) all things by the word of his power. And doth not our Saviour tell us: Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your father? But the very hairs of your heads are all numbred. Fear ye not therefore, ye are ofmore value than many sparrows. That place concerning the Cities of refuge, and the fleeing of the ignorant man-slayer thither is most remarkable, and is this. And this is the case of the slayer, which shall flee thither, that he may live: whoso killeth his neighbour ignorantly, whom he hated not in times past, as when a man goeth into the wood with his neighbour to hew wood, and his hand fetcheth a stroak with the ax to cut down the tree, and the head slipeth from the helve, and lighteth upon his neighbour that he die, he shall flee unto one of those Cities, and live. And was not the action of Josephs brethren, sin and sinful in selling of him to the Ismaelites, and yet he acknowledgeth, that God sent him before them to preserve life. So that God brought good forth of evil, and doth order even the sins of the wicked to just and good ends by his Divine Providence. Again: The lot is cast into the lap, but the whole disposing thereof is of the Lord. So when the Men in the Ship with Jonah did cast lots, by the Lords disposing the lot fell upon Jonah who was justly guilty, and so by providence pointed out. 3. That God doth govern all things to his own glory is manifest by these Texts: The Lord hath made all things for himself; yea even the wicked for the day of evil. And, what if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory? And that he governeth all things for the Salvation of his elect, is plain: And we know that all things work together for good, to them that love God, to them who are the called according to his purpose. So that if God be for the Elect, who can be against them? 4. That God doth govern all things most freely is clear, because he is omnipotent and supream, and there is no power that can either impede, or constrain him, For he hath done whatsoever he would, both in Heaven and Earth. And the Apostle saith; I will have mercy upon whom I will have mercy. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. For who hath given him a charge over the earth? or who hath disposed the whole world?

4. The several ways that God useth in governing the creatures in the world whether good or bad, may be comprised in these four ways. 1. He ruleth and ordereth them, by bending, inclining and turning of their wills and intentions, to serve and fullfil his decree and pleasure. So when the Brethren of Joseph were fully resolved to murther him, God by the means of Reuben and Judah, so wrought upon their minds and wills, that they were contented to sell him to the Ismaelites, that so the determinate counsel of God might be fulfilled; for though they intended it for evil, that he might never return to his Father, nor to have his dream fulfilled that they might bow down before him, yet God intended it for good, and so brought it to pass. And this he did not by changing or taking away their natures, nor by putting a coactive power upon their wills; but by inclining and bending them to his own purpose, so that the act was the act of their own wills, but the moving of their wills to spare his life was from the Lord: for as he that made the eye must needs see, so he that made the will must needs have a power to move, incline and turn it. And therefore the Father said well, Certum est, nos velle cum velimus, sed Deus facit, ut velimus bonum. And it is apparent that the hearts of all men are in the hands of the Lord, and he turneth and inclineth them according to his will and purpose, as saith Solomon, The Kings heart is in the hand of the Lord, as the rivers of water: he turneth it whither soever he will. Upon which the note of Tremellius and Junius is this: Est quidem animus omnium hominum gubernaculum, quo velut naves in mediis aquis reguntur corpora & actiones nostrae: tamen ne ipsorum quidem regum animus ex seipso permovetur, impellitur, inhibeturque, sed Deus in singulorum animis, veluti clavum tenet. And concerning the wicked God saith: I will harden the heart of Pharaoh, and multiply my signes and wonders in the land of Aegypt. And again: And indeed for this cause, have I raised (made thee stand, feci ut existeres, as Beza notes) thee up, for to shew in thee my power, and that my name may be declared throughout all the earth. And as yet exaltest thou thy self against my people, that thou wilt not let them go? And further the Text sa[…]th: He turned their hearts, to hate his people, to deal subtilly with his servants. 2. God also ruleth and ordereth his creatures by leading, drawing, inciting and moving their wills to his own ends and purposes, as sometimes to good, as in his own people: For as many as are led by the spirit of God, they are the sons of God. And so was our Saviour led, or driven ([non-Latin script]) into the wilderness, to be tempted of the devil. To this agreeth the blessing and prophecie of Noah: God shall perswade, or allure Japhet, to dwell in the tents of Shem. Sometimes God inciteth the creatures to evil by the ministery of Satan, as is manifest in these examples. For the Text saith, And again the anger of the Lord was kindled against Israel, and he moved David against them, to say, Go number Israel and Judah. And another place saith: And Satan stood up against Israel, and provoked David to number the people. Whereby it is plain that Satan was the instrument, as sent and ordered of God to move David to number the people, that thereby the King and people might be punished, and the King thereby brought to a deeper sight of his sins, repentance, and a closer trusting and adhering to his God. So when the Lord intended to have Ahab to go up to Ramoth Gilead that he might be slain, he sent forth an evil Angel, to be a lying spirit in all Ahabs Prophets, and said unto him, Thou shalt perswade him, and prevail also: Go forth and do so. So that what God orders, Satan doth but execute. So when God intended to punish and destroy Abimelech, and the Men of Shechem, he sent an evil spirit between them to divide them, and so accomplisht his will upon both parties, as saith the Text: Thus God rendred the wickedness of Abimelech which he did unto his father, in slaying his seventy brethren. And all the evil of the men of Shechem, did God render upon their heads: and upon them came the curse of Jotham the sun of Jerubbaal. 3. God ruleth his creatures by permission, or his will of not impeding them to act according to their wills and power, as in these cases. For God speaking of his people of Israel saith: But my people would not hearken unto my voice; and Israel would none of me. So I gave them up unto their own hearts lusts, and they walked in their own counsels. Agreeable to which is that in the Acts: Who in times past suffered all nations to walk in their own ways: which is as Beza notes: Ex arbitrio suo vivere, nulla ipsis praescripta ratione religionis. And in this sense, and to this purpose it is that God gave ([non-Latin script]) them up to uncleanness, through the lusts of their own hearts; because of that horrible Idolatry that formerly they were guilty of. 4. God ruleth his creatures by his providence, sometimes by repressing, prohibiting and impeding the execution of their wicked wills, as is clear in the case of Abimelech King of Gerar, who took Sarah Abrahams Wife intending to have had carnal knowledge of her, but God plagued him and his Family, and said; For I also withheld thee from sinning against me; therefore I suffered thee not to touch her.

Now we shall come to consider how the faln Angels are under the rule and restraint of this Divine and all-governing providence, wherein we shall make it appear, that they act nothing in this elementary and sublunary World, after any corporeal manner, but as they are ordered, licensed and limited by the will and decree of the Almighty, and so do not wander and rove at their own pleasures to act in corporeal things, what, when and how they list, as the Witchmongers vainly suppose, and this we shall clear in these particulars.

1. It cannot rationally be supposed that God is less wise, in ruling and ordering the Prince of darkness, the Prince of Devils, and the head of all Rebellion and Rebels, than he is in ruling his Subjects and Servants, which are all wicked men; but all these he ruleth with a rod of Iron, and breaketh them in sunder like a Potter[…] vessel: And therefore much more hath he a restraint upon, and a rule over the faln Angels who kept not their first estates, and therefore are reserved in chains in darkness until the judgment of the great day.

2. As he is the Prince and Ring-leader of all Sin and Rebellion against God, though he yet have not his final punishment, unto which he is reserved for the judgment of the great day, and though he be not yet thrust into the abysse or great depth, nor into that everlasting fire that is prepared for him and his Angels; yet, is he kept in chains and darkness, and can act nothing but as he is licensed, ordered and limited by the Almighty.

3. And though he compass the earth to and fro, and walk about like a roaring lion seeking whom he may devour, yet is that but according to the malice and purpose of his wicked will, for in punishing or afflicting of the godly he must have licence from God first, or else he can do nothing in this Elementary World, as is most manifest in the affliction of Job, neither could he enter into the herd of Swine, but by Christs leave and order, nor deceive Ahabs Prophets but by order from the Lord. And therefore an ancient Father said well: Quod si super porcos potestatem non habent, multò magis nullam habent Daemones contra homines factos ad imaginem Dei; oportet ergo Deum solum timere, contemnere autem illos.

Therefore we shall conclude this briefly here, having occasion to handle it more fully hereafter, to wit, that the Witchmong[…]rs can have no shelter for their opinion from the Doctrine of Gods permission (if rightly understood) because God doth neither order, nor permit faln Angels to act any thing (especially in corporeal things) but what is for just, good, and wise ends, which cannot be shewed in these actions attributed to Witches.