The sixt Proposition.
GOd giueth, both the diuell, and his seruants the witches, power sometimes to trouble his owne children; so [a]Christ our blessed Sauiour, was by Sathan carryed from place to place, Math. 4. 5. Iob[b] in strange manner afflicted, and his children slaine, through his power, whom none can conceiue but were Gods seruants, religiously brought vp in his feare: and their father hath an honourable testimonie from the mouth of God himselfe, Iob 1. ver. 8. Dauid, a man according to Gods owne heart, Acts 13. 22. is by Sathan stirred vp to number the people, 1. Chron. 21. 1. and that incuriosity and the pride of his heart, onelie to know the multitude of his subiects, 2. Sam. 24. 2.
Whereas the Law appoynteth another end, Exod. 30. 12. which hee had [c]now forgotten, the maintenance of the Ministerie and worshippe of God. And a daughter of Abraham is bound of the diuell eighteene whole yeeres, had a spirit of Infirmity, was bowed together, and could in no wise lift vp herselfe, Lu. 13. 11.16. a grieuous calamity in respect of the author, the continuance, and the effect. But to handle this poynt a little more distinctly; It shall not be amisse to open first some reasons, why God doth giue this power to the diuel ouer the righteous his children sometimes, as also vpon the wicked and disobedient to his will: And in the second place, why Witches haue the like leaue graunted vnto them. Therefore for his children.
The first reason of his permission is his inscrutable[d] wisedome, who out of euill bringeth good; so Paul had a minister of Sathan to buffet him, to keepe him in humility, that hee might not waxe proude and high-minded, in regard of those great mysteries which were reuealed when hee was taken into the third heauen, 2. Corint. 12. 4. Thus his tentation was a medicine preseruatiue preuenting the disease of his soule, which otherwise hee might haue falne into, [e]for both himselfe, and the rest of the Apostles, though they were chosen vessells, yet were they also fraile and brittle, wandring yet in the flesh vpon earth, not triumphing securely in heauen.
Second, It is[f] proceeding from his mercy and goodnes, for the trial of faith, obedience and constancy in such as belong to God: whereof there is an excellent patterne, and vnparaleld in Iob 1. 13.14. &c. for by this triall is made a proofe to examine whether wee doe continue firme vpon our square, and vnshaken, or no; and be not remoued, eyther by the [g]seeming wonders of the diuell, or of his seruants and associats. And therefore the Apostle pronounceth him blessed, who endureth temptation, for when hee is tryed hee shall receiue the crowne of life, which the Lord hath promised to them that loue him, Iames 1. 12. for he is faithfull, and wil not suffer vs to be tempted aboue that we are able, but with the temptation also make a way to escape, &c. 1. Cor. 10. 13.
Third, Wee are admonished alwayes to stand in a readines, and be armed for to fight, prepared to withstand the diuell, knowing that God doth oftentimes giue him leaue to assault vs. Therefore we haue need to be furnished in all points, for we wrastle not against flesh and blood, but against principalities, against powers, against the rulers of the darkenesse of this world, against spirituall wickednesses in high places, Ephes. 6. 11.12. And 1. Pet. 5. 8.9. be sober and vigilant, because your aduersary the diuell as a roaring Lyon walketh about, seeking whom he may deuoure. He [h]is no weake assaylant, and therefore heere by the Apostle are noted in him foure things: First, his power (a Lyon): Second, his hatred, and wrath in the word (roaring): Third, his subtilty (walking about) obseruing euery oportunity and occasion to hurt vs: Fourth, his cruelty (deuoure) no contentment but in our ruine and vtter destruction.
Fourth, God would haue vs get the victorie against Sathan, and take knowledge, that Christ on our side fighteth for vs, through whom we triumph, and so are made more vndoubtedly assured of our saluation; and this is that which hee promised, The [i]Seed of the woman shall bruise the head of the Serpent, Gen. 3. 15. And the Apostle confirmeth, God shall tread down Sathan vnder your feete, Rom. 16. 20.
God suffereth the diuell to preuaile against the wicked, yet in the most Holy there is no iniustice 2. Chron. 19. 7. But First, [k]Herein is the declaration of his iustice, whereby hee punisheth obstinate sinners, & those who prouoke him to wrath, and will not repent: And thus it is sayd of the Aegiptians, whom no plagues could soften, that hee cast vpon them the fiercenes of his anger, and indignation, and trouble, by sending euill Angels among them, [l]Psalm 78. 49. And when Saul had neglected the commandement of God, an euill spirit from the Lord troubled him, 1. Sam. 16. 14. Thus Ahab seduced by his false prophets descendeth into the battaile, and is slaine (contemning the words of Michaiah) in[m] whose mouthes the diuell was a lying spirit, who sent of the Lord, perswaded him and preuailed, 1. Kin. 22. 22.23.24.
Second, By affliction in the body or goodes, God[n] would quicken them vp to seeke the saluation of their soules. And so Paul gaue ouer a scandalous and incestuous person vnto the diuell, that he might be induced to forsake his sin, liue chastely heereafter, and be an edifying example to those whom he had offended: and this kinde of discipline was more soueraigne, then any other could haue beene, because mans nature abhorreth Sathan, and trembleth with feare once to conceiue that he should fall into his power and hands, and this is that which he writeth, aduising the Corinthians to deliuer him vnto Sathan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus, 1. Cor 5. 5. And in this sort he speaketh of two other deceiuers and blasphemers, Hymenaus and Alexander, I haue deliuered them vnto Sathan, that they may learne not to blaspheme, 1. Timothie 1. 20. therfore this giuing ouer, was not to destruction, but for correction.
The last poynt propounded, was, That witches haue power granted to vex Gods owne children aswell as others, and preuaile ouer them; and that we doe enquire (so farre as we may, and is iustifiable) of the causes thereof, which may be these.
First, [o]This is permitted vnto them for the experience of their faith and integrity, so that by this meanes their loue towards God which lay hidden in the heart, is now made manifest. To be quiet and patient in prosperity, when we may enioy benefites at our owne pleasure, is a matter easily to be performed: But to endure the fire of Tribulation, that is the proofe of a stedfast Christian, and in losses and sickenesse procured by such to bee silent, and submit our selues, this is the note of a faithfull man, & to choose rather obeying the law of God, to beare the infirmity of the body, then to ouer-flow in riches, and enioying health and strength offend the Lord.
Second, this maketh a difference betweene the wicked and the godly: for thus the holy Apostle speaketh of the righteous, that by many afflictions they must enter into the kingdome of heauen, Act. 14. 22. And all that will liue godly in Christ Iesus suffer tribulations, 2. Timoth. 3. 12. for whom the Lord loueth, he doth chasten, Prouer. 3. 12. It is a Christians glory to vndergoe for Gods cause, any vexation whatsoeuer, whether wrought by the diuell, or brought to passe by wicked men his [p]instruments; for when he is tryed, hee shall receiue the crowne of life, which God hath promised to those who loue him, Iames 1. 12. But wee reade contrary of the wicked, they become olde, yea, are mighty in power, their seede is established in their sight with them, and their of-spring before their eyes, their houses are safe from feare, neyther is the rod of God vpon them, &c. they spend their dayes in wealth, and in a moment go downe into the graue, Iob 21. 7.8.9. &c. Yet surely they are set in slippery places, sodainely destroyed and perished, & horribly consumed as a dreame when one awaketh: O Lord, thou shalt make their Image despised, &c. Psal. 73. 18.19.20.
[a.] Iaquerius in flagello hereticorum fascinariorum, cap. 19 & 20.
[b.] Binfeldius de confessionibus maleficorum.
[c.] Iosephus ἀρχαιολογιας lib. 7. sectione siue capite iuxta Græcam editionem 10.
[d.] Zanchius de operibus creationis, part. 1. lib. 4. cap. 13. apud quem etiam plura inuenies. Tertul. de fuga in persecutione has causas ponit permissionis diuinæ, aut ex causa probationis conceditur diabolo vis tentationis prouocato, vel prouocanti, aut ex causa reprobationis traditur ei peccator aut ex causa cohibitionis, vt Apostolus refert sibi datum angelum Satanæ.
[e.] Beda in collectaneis ex Augustino ad Epistolas Pauli.
[f.] Iaquerius in flagello hereticarum fascinariorum, cap. 20.
[g.] Ceolcenus δοκιμάζεται ἡ ἡμετέρα ὀρθόδοξος πιστις εἲ ἕδραια ἐστι καὶ πάγη προσμενουσα τω κυρίω και μὴ ὑποσυρομενη ὑπὸ τοῦ εχθρου δια τῶν φαντασιωδων τεράτων καὶ σατανικων εργων των πραττομενων ὑπο των δουλων καὶ ὑπερετων κακίης
[h.] Strigelius in explicatione locorum Theologicorum Melanthonis parte 3. titulo de cruce & calamitatibus.
[i.] Augustinus de Genesi ad literam, l. 11. c. 22.
[k.] Hyperius in locis Theolog. lib. 2.
[l.] Augustinus in locuus consulatur.
[m.] Vide Iaquerium in flagello hereticorum fascinariorum, cap. 23.
[n.] Idem cap. 21.
[o.] Trithemius in libel. 8 quęstionum quas illi dissoluendas proposuit Maximilianus Imperator, quęst 7.
[p.] Potestatis diabolo concessę has causas ponit Iohannes Gerson de erroribus circa artem magicam, in dicto secundo.
1º. Obstinatorum damnationem.
2º. Peccatorum purgationem, & punitionem.
3º. Ad fidelium probationem, & exercitationem.
4º Ad gloriæ dei manifestationem