2. That without this they cannot appear to mankind.
3. That if the glorious Angels have not that power to go till commission'd, or to appear to Mortals, then not the fallen Angels, who are held in Chains of Darkness to the Judgment of the great Day.
4. That when the Almighty free Agent has a work to bring about for his own glory, or Mans good, he can employ not only the Blessed Angels, but evil ones in it.
5. That when the Divine Being will imploy the Agency of Evil Spirits for any service, 'tis with him the manner how they shall exhibit themselves, whether to the bodily Eye, or Intellect only, or whether it shall be more or less formidable.
To deny these three last, were to make the Devil an Independent Power, and consequently a God.
The bare recital of these is sufficient to vindicate me from that reitterated charge, of denying all appearances of Angels or Devils.
That the good Angels cannot appear without Mission and Commission from the most high, is you say more than follows from the premises; but if you like not such Negative deduction, though so natural, it concerns you (if you will assert this Power to be in their Natures, and their non appearance only to proceed from the rectitude of their wills, and that without such Commission they have a Power to appear to Mortals, and upon this to build so prodigious a Structure, &c.) very clearly to prove it by Scripture, for Christians have good reason to take the Apostles warning (if some Philosophers have taught that Man is nothing but matter. And others that 'tis not certain there is any Matter at all) to take heed least they should be spoiled through vain Philosophy, &c. but that this should be alluded to by such as never heard of either Notion, or that it was asserted that those real appearances to Joseph, and to the Apostle, was through the Ministry of the Senses, is as vain as such Philosophy. As to the Dead being raised, had I used Art or Rhetorick enough to explain my meaning to you, I needed not now to rejoin. That 'tis as good an Argument to say, that because Holy Prophets have raised the dead, therefore wicked Men have a Power to raise the dead: As 'tis to say, because good Angels have appeared, therefore the Evil have a Power to appear; for who can doubt, but if the Almighty shall Commissionate a wicked Man to it, he also shall raise the dead, as is intimated, Mat. vii. 22. And in thy name done many wonderful Works. As to comparisons being odious, particularly that concerning Samson, I think it needful here to add these Scriptures further to confirm the fourth Conclusion. 2 Sam. xxiv. 1. compared with 1 Chron. xxi. 1. In one 'tis God moved, &c. and in the o[89]ther Satan provoked David to number the People. 2 Chron. xviii. 21. And the Lord said, thou shalt intice him, and thou shalt also prevail, go out and do even so; all which, with many more that might be produc'd, as they will shew the truth of the Conclusion; so that 'tis no odious comparison to say, that as the Almighty can make use of Good, so also of Evil Spirits, for the accomplishing of his own wise ends, and can impower either without the help of a Vehicle. For possessions must be numbred among Gods afflictive dispensations, who also orders all the Circumstances thereof. But if any object God is not the Author of Evil, &c. you have furnish'd me with a very learned Answer, by distinguishing between the Act and the Evil of the Act, and to which 'tis adapt, but will no wise sute where it is placed, till it be first proved that the Devil hath of himself such Power not only of appearing at pleasure, but of working Miracles, and to the Almighty reserved only the power of restraining; for till this be proved the Dilemma must remain stable. He that asserts that—Because good Angels have appeared, that therefore the fallen Angels have a Power of themselves to appear to Mortals; And that they cannot be employed by the Almighty; nor that he does not order the manner and Circumstances of such appearance, what doth he less than make the Devil an Independent Power, and consequently a God! So he that asserts that the Devil hath a Power of himself, and Independent to work Wonders, and Miracles, and to impower Witches to do like in order to deceive, &c. What doth he less than own him to be an unconquered Enemy, and consequently a Sovereign Deity![99] and who is it that is culpable? he that ascribes such Attributes to the Evil one, or he that asserts that the so doing gives him (or ascribes to him) such Power as is the prerogative of him only who is Almighty? and here Sir, it highly concerns you to consider your foundations, what proof from Scripture is to be found for your Assertions, and who it is you are contending for. For hitherto nothing like a proof hath been offer'd from Scripture, which abounds so with the contrary, that he that runs may read, As shall there be evil in the City, and the Lord hath not done it? who is he that saith, and it cameth to pass when the Lord commandeth it not. Who among the Gods of the Heathen (of which the Devil is one) can give Rain, &c.
But I shall not be tedious in multiplying proofs, to that which all seem to own. For as to that stale plea of Universality, do say that I have read of one, if not several, general Councels, that have not only disapproved, but Anathematiz'd them that have ascribed such Power to the Devils. And several National Protestant Churches at this day in their Exhortation before the Sacrament (among other Enormous Crimes) admonish all that believe any such Power in the Witch, &c. to withdraw as unmeet to partake at the Lord's Table.
[90] And I believe Christians in general, if they were asked, would own that what Powers the Devil may at any time have to appear, to afflict, destroy, or cause tempests, &c. must be by Power or Commission from the Sovereign Being. And that having such a Commission, not only Hail, but Frogs, Lice, or Flies shall be impowered to plague a great King and Kingdom. And if so, this Sandy Structure of the Devils appearance, and working Wonders at pleasure, and of Impowering Witches to afflict, &c. (for to this narrow Crisis is that whole Doctrine reduc'd) the whole disappears at the first shaking.[100]
Thus worthy Sir, I have given you my sentiments, and the grounds thereof, as plainly and as concise as I was able, tho 'tis indeed a subject that calls for the ablest Pens to discuss, acknowledging myself to be insufficient for these things; however I think I have done but my duty for the glory of God, the Sovereign Being; and have purposely avoided such a reply as some parts of yours required.