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 whithersoever 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 nostræ: 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 Ægypt. 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 saith: 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 (ἐκβάλλει, ἤγετο, ἀνήχθη) 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 son 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 præscripta ratione religionis. And in this sense, and to this purpose it is that God gave (παρέδωκεν) 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 Potters 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.
Matth. 25. 41.
Luke 8. 31.
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.
Thom. Aquin. Caten. aur. in Luc. 8. p. 200.
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 Dæmones 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 Witchmongers 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.