Chapter XVI: Part 16

2. A second kind of actions that he assigneth unto Devils is, that they cannot only move bodies locally, but also can alter them diverse and sundry ways, as to make hot things of cold, and so on the contrary, white things of black, and black of white, and can make of fair things deformed ones, and so on the contrary, and can make sound bodies sick, and sick bodies sound, affecting them with various qualities. But these particulars he leaves altogether without proof, except one Text in these words: _And he cried with a loud voice unto the four Angels to whom it was given to hurt the earth and the seas_. From whence we shall observe these things. 1. It is granted that God doth make use of evil Angels to punish the wicked, and to chastise and afflict the godly, and in the effecting of these things that they have a power given them to hurt the earth and the Sea and things therein, as to bring tempests, thunder, lightning, plague, dearth, drought and the like; but that in the effecting these things, they have a dative power above what they had in Creation, and that they are commissioned and sent by God upon purpose to fulfil and effect these things, and so are as the organs and instruments to perform the will of God in his justice, and are always for such ends as tend to the Glory of the Creator: But for Devils to be sent to play such ludicrous, filthy and wicked tricks with Witches, as is commonly affirmed, suits not at all with the Wisdom and Justice or Glory of God, neither have we any such examples in holy Writ, no further, but that Devils only are Gods Executioners or Hangmen. 2. It doth no where appear that the Devils can alter, or change the shape or qualities of things at his own will and pleasure, but the contrary is manifest in the Priests of _Baal_ in the time of _Elijah_ upon the Mount _Carmel_, where their Idols or Gods were to shew their power by firing the Sacrifice, a thing which if Satan could have done for them with all his power, it had been most advantagious for his Kingdom; but it is evident that he neither did nor could procure as much fire as would burn the Sacrifice, though earnestly called upon by his best Servants the Idolatrous Priests. But thou wilt say, his power was then restrained and withholden at that time from effecting any such thing. Well, grant it were so, what was the end that God used that restriction upon him at that time for? was it not because God would not contribute to magnifie the Devils Kingdom? nor to suffer him any longer to deceive his people? But to discover the weakness of his power, who is not able of his own created power, to bring forth fire where there is none, not able to break a paper window, unless he have leave and power given him from God. And therefore much less can, for the magnifying of his own power, and to dishonour the Creator, appear as a Cat, Dog, Squirrel or the like to Witches, suck upon their bodies, have carnal copulation with them, or transport them in the air, for this were to advance his credit too much, and utterly derogatory to the Glory of God. 3. Concerning Satans being an instrument and means to bring and cause diseases, it may be considered these two ways. 1. In an ordinary way he seduceth and draweth men to gluttony and drunkenness, by which way of ingurgitation and excess they draw and contract to themselves diverse Diseases, as Coughs, Catarrhs, Dropsies, Scorbutick Distempers and the like. Others he draweth to insatiable lust and concupiscence, that thereby they fall into the _Lues Venerea_, and the whole troop of those dire and horrid Symptomes that accompany it, whereby Men and Women undergo great misery, pains, sickness, and sometimes death. Sometimes he pusheth Men on so far in malice, wrath, choler and passion, and many other such like ways, that they wound, lame and sometimes kill one another; and in this sense he may be said to cause diseases diverse ways. 2. But there is another way more extraordinary wherein as an instrument he may be said to cause diseases and sometimes death, as in that case of _Davids_ numbring of the people, where there died of the Pestilence seventy thousand, and though this Pestilence was sent by Jehovah, yet was a destroying Angel the instrument and minister in the execution of it, for the Text saith: _And when the Angel of the Lord stretched forth his hand upon Jerusalem to destroy it, the Lord repented him of the evil, and said to the Angel that destroyed the people, It is enough: now stay thy hand_. And _Herod_ for assuming to himself that honour that was only proper to God, _was immediately smitten by the Angel of the Lord, and was eaten up of worms, and gave up the Ghost_. And the Psalmist saith: _He cast upon them the fierceness of his anger, wrath, indignation and trouble by sending evil Angels among them_, the Hebrew giveth it, the emission or sending out of evil Angels. From whence it is manifest that evil Angels are the organs and instruments of Gods wrath, and as Ministers cause Plague, Pestilence and other diseases. 3. Thirdly, there is another great question whether or not the Devil by his vassals, to wit, Sorcerers and Witches doth not cause diseases and death, as is believed by those vomiting up of strange things exceeding the bigness of the Gullet to get either up or down, of which we shall speak largely where we handle the opinion of _Van Helmont_ concerning the actions of Witches: Here only we shall say thus much, that the Devil is author and causer of that hatred, malice, revenge and envy, that is often abounding in those that are accounted Witches, which desire of revenge doth stimulate them to seek for all means by which they may accomplish their intended wickedness, and so they learn all the wicked and secret wayes of hurting, poysoning & killing, but yet we affirm, that what evil soever they perform, it is by causes and means that work naturally, and so the evil is only in the use and application, and not in the efficients or means.

[Sidenote: 1 Cor. 12. 8, 9.]

[Sidenote: Psal. 107. 18, 20.]

[Sidenote: Isai. 54. 16.]

[Sidenote: _De inject. material._ _p._ 598.]

And whereas he holdeth that Devils as they can cause Diseases, so they can cure them and take them away, we must crave to be excused if we cannot subscribe to his opinion, and that for these reasons. 1. Because of their causing of Diseases we have sufficient evidence in the Scriptures, but of their curing of any, we have not any mention at all; and though some will think this but weak because it is negative, yet it is not probable, but as it expresseth the one fully, so it would have given some hint of the other, if there had been any such matter. 2. But the Scriptures do inform us, that the gift of healing or curing Diseases, is not in the power of Devils by their Creation, much less since as a gift bestowed upon them, but floweth solely from God by the Ministry of good Angels, of whom _Raphael_ (that is, the Medicine or health of God) is the chief. And that it is reckoned amongst the gifts of the Holy Ghost is most plain: _For to one is given by the spirit the word of wisdom, to another the word of knowledge by the same spirit. To another faith by the same spirit: to another the gifts of healing by the same spirit_; but these gifts of healing are not given to Devils, but to the chosen ones of God. And the Psalmist where he is speaking how God afflicted and brought low the people of _Israel_ by reason of their sins, saith: _Their soul abhorred all manner of meat, and they drew near unto the gates of death, but he sent his word and healed them_. And God declareth, that if his people _Israel_ would keep his Statutes, he would bring none of those Diseases upon them that he had threatned, for (he saith) _I am the Lord that healeth thee_, and this he doth by the ministry of good Angels, or by natural means, and not by Devils. 3. That Devils are no causers or instruments in curing Diseases is manifest, because that were to make him act contrary to his original destination after his fall, wherein in his own propriety, _he is a murderer from the beginning_, and that both of souls and bodies, and never did, nor doth any good to mankind, either spiritual or natural, either real or apparent; for that were to act contrary to his will, nature and disposition, and contrary to the Ordinance and appointment of God who hath Created the destroyer to destroy. Therefore Satan after his fall was not ordained of God to be an healer, preserver, or sanator of diseases, but to be a destroyer, a wounder and murderer; for his nature is become so wicked and malignant, that his whole endeavour is the destruction of mankind, both in souls and bodies, and so no healer, no not of the least infirmity. 4. But he is that grand Impostor, that by lying, cheating and delusion, laboureth to make his Vassals and others believe that he can cure and heal Diseases, when he can do no such thing, and therefore hath and still doth amongst the Pagans, by the wicked Priests his Slaves, make the people believe, that if the sick persons be brought before their Idols, and there worship and pray, that they shall be Cured, when there is not any jot performed in the way of sanation, but what is by natural means, fancy, and imagination, or what is pretended to be done so, by cheating, counterfeiting and imposture. And the very same thing is practised by the Papists unto this day, in the pretence of their false and lying Miracles, fathered upon their Saints and Images, which are nothing else but lying cheats and Impostures, as we shall fully make manifest hereafter. 5. The Devil internally deludeth the minds of men, in making them believe, that Pictures, Charms, Amulets, and such other inefficacious and ridiculous means, have power to Cure these and these Diseases, when indeed they are meerly inoperative, and effect nothing at all; but yet the Witchmongers will needs have them to be _media operativa_, when they are utterly inefficacious, and are only means of seduction and delusion, to alter, change, or fortifie the imagination, by which alone the Cures (if any such be effected) are brought to pass, and not by any power of the Devil at all; and he operateth nothing at all in them, except a mental and internal delusion, in making the Witchmongers and others believe, that those things are wrought by a Diabolical Power, which are only performed by the force of imagination, and a natural agency and virtue. 6. Again, where there are many occult and wonderful effects wrought by natural causes and agents, as by appensions of vegetables, animals, or their parts, and minerals, by magnetism, as the Hoplochrism, Sympathetic Powder, by Transplantation and many other very abstruse and secret wayes and means, the Devil laboureth to take away the glory of these sanative effects, both from God and his Instrument which is Nature, and to have it ascribed unto himself; and in this the Witchmongers do him no small service, in giving that power and honour unto the most wicked and wretched of all Gods Creatures, that is only due to the Creator, and to his instrument Nature. And to conclude this, I cannot but repeat that excellent and Christian Sentence of _Helmont_: _Pigritiæ saltem enim immensæ inventum fuit, omnia in Diabolum retulisse quæ non capimus_.

3. A third kind of power that he ascribeth unto Devils, is their changing and transmuting of bodies, which is either in regard of substantial transformations, or of those that are but in the external figure or shape, or in the qualities, accidents and adjuncts only. Of real transubstantiations, after a long dispute, he granteth, that they cannot be brought to pass but by a Divine and Omnipotent Power, which we have sufficiently proved before, and therefore shall forbear to say any further of it here. And for what other portents, prodigies, or lying wonders he can perform, we shall here examine and discuss them to the full in this order.

[Sidenote: Deut. 13. 1, 2, 3, 5.]

[Sidenote: Deut. 18. 20, 21, 22.]

1. We shall pass by what may be thought of the strange feats the Magicians of _Pharaoh_, or _Simon Magus_ did perform, as fully examined and concluded before, and shall give those Texts of Scripture that mention the signs and wonders that Antichrist and false prophets, that are Satans Instruments, can or do work, and they are these. _If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign, or a wonder: And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods (which thou hast not known) and let us serve them: Thou shalt not hearken unto the words of that Prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. And that Prophet, or dreamer of dreams, shall be put to death, because he hath spoken to turn you away from the Lord your God._—Another place is this: _But the Prophet which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that Prophet shall die. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously: thou shalt not be afraid of him._ From whence we may take these Observations.

[Sidenote: _Observ. 1._]

[Sidenote: Jonah 3. 4.]

[Sidenote: _Orig. Sacr._ _l._ 2. _c._ 6. _p._ 193.]

1. That we may know he is a false Prophet, that speaketh a thing in the name of the Lord, if the thing do not come to pass: But yet this must be understood with limitation, where God sendeth a Message by a true Prophet, where the thing is spoken positively, but the condition is concealed, and not expressed, as in the Message of _Jonah_ to _Nineveh_: _yet forty days, and Nineveh shall be overthrown_: which was intended if they repented not, but implicitely was understood (as the event shewed) if they did repent, the Lord would spare them: of which Learned D^r _Stillingfleet_ hath this Proposition: “Comminations of judgments to come do not in themselves speak the absolute futurity of the event, but do only declare what the persons to whom they are made are to expect, and what shall certainly come to pass, unless God by his mercy interpose between the threatning and the event. So that Comminations do speak only the _debitum pœnæ_, and the necessary obligation to punishment; but therein God doth not bind up himself as he doth in absolute promises; the reason is, because Comminations confer no right to any, which absolute promises do, and therefore God is not bound to necessary performance of what he threatens.”

[Sidenote: _Observ. 2._]

2. That there are those that do foretel, or shew signs and wonders, that do come to pass, and yet those that foretel them are false Prophets, because sometimes God sendeth false Prophets with power to work signs and wonders, thereby to try his people, whether or no they will cleave unto him with all their hearts and souls, or turn to other strange gods, or Idols; and this is ordered by the Providence of God for the trial of the faithful, as was in the Case of _Job_. But though these may be great signs and wonders to amaze and amuse men, and likewise come to pass, yet are they no true miracles, but are distinguished in this, that true miracles are alwayes for the establishing and confirmation of the true Doctrine and Worship of Christ, but the other are lying wonders, wrought only to try the godly, or for the deluding and punishing of those that received not the knowledge of the truth. And though there are, and may be signs and wonders that are wrought by Antichrist and false Prophets, by and in the power of Satan, yet these are all ordered by the Wisdom and Providence of the Almighty, and Satan is no more but an organ and instrument in the performance of them.

[Sidenote: Matth. 24. 24.]

[Sidenote: 2 Thess. 2. 9, 10, 11, 12.]

There are two other remarkable places of Scripture concerning the Devils power in working signs and wonders, the first of which is this: _For there shall arise false Christs and false Prophets, and shall shew great signs and wonders, insomuch that (if it were possible) they shall deceive the very elect_. The other is this: _Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders: And with all deceiveableness of unrighteousness, in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie. That they all might be damned, who believed not the truth, but had pleasure in unrighteousness._ From whence we may take these remarkable observations.

[Sidenote: _Observ. 1._]

1. Though there arise false Christs, and false Prophets, and even the Antichrist himself, working after the power of Satan, with signs and lying wonders; yet though Satan be the organ and instrument in performing these lying wonders, God is the Author and efficient cause that doth inflict them, because they are _mala pœnæ_, and come not by a bare permissive power, but are inflicted by him as punishments upon the wicked, even those that received not the love of the truth, and therefore these lying wonders cannot possibly deceive the elect, but prove all deceiveableness of unrighteousness in them that perish; and the reason why they are thus punished with the deceits and delusions of Satan, is because they received not the love of the truth, and therefore God doth send such strong delusion, that they might believe a lie, and this he doth rightly and justly, that as _Beza_ notes, _Ita tamen ut soli increduli sint illius fraude perituri_. Upon which place learned _Rollock_ tells us this: “We are (he saith) to observe that Antichrist is nothing else, but Gods Executioner by whom he punisheth those, by his just judgment, who have not received the love of the truth, but have contemned the Gospel: which is so far forth true, that if there had not been, and now were a contempt of the truth, then altogether Antichrist had not been, that is, the Executioner had not been, whom God sendeth to execute his just judgment upon those that despise the truth of his Gospel. So that it is manifest that God doth make a just, and good use of the very malice, and lying nature of Devils, in punishing those that did not receive the love of the truth, but deceiving them by strong delusions that they might believe a lie; and this he doth as sent and commanded of God, and so cannot go one jot further than his Commission, or as far as he is limited by God.”

[Sidenote: _Observ. 2._]

2. We may observe that how great soever these signs and wonders be, yet they are but lying ones, both in regard of the end for which they are done, and in respect of their substance. And therefore how great soever the signs and wonders be that evil Angels do perform, yet they are totally different from true miracles, those being alwayes wrought for the confirming of the true Doctrine and Worship of God, but these have their end only to establish false doctrine, lies and erroneous opinions, or Idolatrous Worships. So they differ in their substance, for those miracles that God sheweth for the confirmation of his truth, are alwayes true and real, being against and above the whole power and course of nature, but those wonders wrought by Satan are but delusions, cheats, juglings and impostures, which though they may seem strange to those that are ignorant of their causes, yet do but all arise from natural causes, or from artificial cunning, confederacy and the like. And therefore we may conclude that what miracles soever are wrought by a Divine Power, tend to the overthrow of Satans power in the world, but all false miracles are wrought to uphold the power of Satans Kingdom in the world, and following delusions, lies and false doctrines.

[Sidenote: _Observ. 3._]

[Sidenote: _Oreg. Sacr._ _l._ 2. _c._ 8. _p._ 253.]

[Sidenote: Psal. 72. 18.]

[Sidenote: _Id._ 77. 14.]

[Sidenote: Rom. 4. 17.]

3. Therefore what signs and wonders soever Satan doth work, they are no real and true miracles, for as Dr. _Stillingfleet_ saith: “God alone can really alter the course of nature. I speak not (he saith) of such things which are apt to raise admiration in us, because of our unacquaintedness with the causes of them, or manner of their production, which are thence called Wonders; much less of meer juggles and impostures, whereby the eyes of Men are deceived; but I speak of such things as are in themselves either contrary to, or above the course of nature, _i. e._ that order which is established in the universe.” And this cannot be altered by any diabolical power, but only by that which is Divine and Omnipotent, which never doth it but for considerable ends and important causes, as may be manifest from these unshaken grounds. 1. That Devils can work no true miracles is manifest from the definition of a miracle which is this: _Verum miraculum est opus, quod fit præter, et contra naturam et secundas causas, cujus nulla Physica ratio potest reddi_. But Satan cannot alter or change the order and course of nature. Therefore Satan cannot work or effect a true miracle. The proposition may be illustrated by an induction made of many great miracles, of which there is mention made in the Old and New Testament, all which are of that sort, that are repugnant to the order and course of nature, and of which no natural or physical reason can be rendered and given. Such were the taking of _Enoch_ and _Elias_ into Heaven, the conserving of _Noah_ and his Family in the Ark, the confusion of tongues at the building of _Babel_, the fecundity of _Sarah_ being old and barren, the passage of the children of _Israel_ over the red Sea and over _Jordan_, the standing still of the Sun in the battel of _Joshuah_, its going back in the dial of _Ahaz_, its eclipse at our Saviours suffering, the preservation of _Daniel_ in the Den of the Lions, and of the three companions of _Daniel_ in the fiery furnace, the preserving _Jonas_ in the belly of the Whale, the raising up of the dead, and the curing of the Man born blind, and all the rest of those most true and wonderful miracles wrought by our blessed Saviour and his Apostles. 2. The assumption of the Syllogism is thus proved. It is the part of the same power to change the order of nature, and to create things that were not existent, and so the mutation of the order of nature is a certain kind of new creation. But Satan hath not power, by which he can create things that as yet had no existence, as all persons of reason must needs confess. From whence it must follow that Satan hath not power to change the order of nature, and consequently that he cannot work true and real miracles. 3. The working of true miracles is only a proper attribute of God, and incommunicable to any creaturely power, for the Text saith: _Blessed be the Lord God, the God of Israel, who only doth wondrous things_. And again, _thou art the God that dost wonders_. And these two things the changing of the order of nature, and creation S. _Paul_ attributeth to God as only proper to him: _God who quickeneth the dead, and calleth those things that be not, as though they were_. Upon which _Beza_ gives this note: _Eo qui vitæ restituit. Apud quem jam sint quæ alioqui reipsa non sunt, ut qui vel uno verbo quidvis possit ex nihilo efficere._

[Sidenote: _Vid. Rolloc. in Thess._ 2.]

But if it be objected that though Satan and his Angels of themselves, and by their own proper power, do not work true miracles, yet may not God work real miracles by them, as he did by the Prophets, Apostles and his Ministers? It is answered: That the wonders which are wrought by Satan, do tend to that end, that they might confirm lies against God and his glory. But God doth not accommodate his power, to confirm lies, contrary to his glory, and against himself. Therefore Satan by the power of God, as his Minister, doth not work true miracles, for God doth use the faln Angels as executioners of his wrath and judgments, for the afflicting and punishing of men, but when God worketh any thing for the good of mankind, either in Soul or Body, he doth not use Devils as his Ministers, but the good and blessed Angels, who are ministring spirits sent forth for the good of those that shall be heirs of Salvation.

And if it be queried, what things and of what sort and kind, are those wonders that are wrought by Satan and Antichrist? I answer, that either they are indeed nothing but prestigious juglings and illusions: or if they be any thing, they are not brought to pass contrary to the order of nature and second causes, although they may seem so to us, who do not know the causes that are in nature, so well as that old serpent: neither do we apprehend the manner by which he worketh and acteth his tricks. From which ignorance it proceedeth, that those wonders, that in themselves are no true miracles, nor done contrary to the order of nature, are by us taken to be true miracles.

[Sidenote: _De Oper. Dei_, _l._ 4 _c._ 12. _p._ 191.]

But we will draw towards a conclusion of this point, with that definition and corollaries that learned _Zanchy_ gives us in these particulars. _Miraculum (ait) igitur est externum & visibile, verum & simpliciter mirabile factum, ad optimos fines atq; imprimis ad salutem hominum, & ad Dei gloriam promovendam editum._ From whence these points are to be observed.

1. That a Miracle is external and made visible. For so (he saith) are all those things that we read of in Scripture that are taken to be true miracles: And therefore that the pretended invisible miracle of Transubstantiation (as they call it) in the ordinance of the Lords Supper, is a meer figment, because no such thing was ever made visible, or truely witnessed. But let us press this his argument a little further. If it be (as indeed it must be) a certain property of a true miracle that it be external and visible, that there may be witnesses of it, otherwise that which none ever saw or knew may be the property of a miracle: Then those great wonders that Witchmongers do affirm that the Devil worketh with and for Witches, as having carnal copulation with them, sucking upon their bodies, making a corporeal and oral league with them, carrying them in the air, changing them into Cats or Dogs, must of necessity be a meer figment and an impossibility: Because never yet seen, witnessed, or proved by any that were of sound judgment, right understanding or of clear reason, but are meerly the works of darkness, having existence no where, but in the minds and brains of the Witchmongers, who are ruled by the Prince of darkness.

2. A miracle ought to be really and truly done, that is, that indeed it be such a thing as it appeareth, as the water that Christ changed into Wine, was really such, that is, it was truely Wine to the sight and taste of all those that drank of it. Therefore those things that are brought to pass by the prestigious juglings of Devils and Magicians, are indeed no true miracles. And to apply this to our present purpose, it is manifest that those things that Witchmongers do believe that the Witches do or suffer, as to fly in the air, to be present at dancings and banqueting, and yet to remain empty and hungry, and the like, are but meer delusory dreams and cheating fancies in their brains, and if any thing be done _ad extra_, it is but meerly as Juglers do by drawing the eyes from observing the manner of their conveyances, by substituting one thing in the stead of another, and the like. So that at the best Satan in respect of what he performeth in these aforesaid actions, is but as a chief _Hocus Pocus_ fellow, or Jugler, and one that acteth to a worse end, than our common Juglers do, who act but to move sport and delight, and thereby to get something to be a livelihood, but Satan works his tricks to blind and delude the Soul, and to lead it to error and destruction.

3. A true miracle ought to be simply miraculous and wonderful, that is with and unto all. And such are those miracles, whose causes are hid from all, and therefore are those things that are done contrary to the order of nature, by the only virtue and power of the Almighty God. Therefore those things that are done by natural causes, though occult to many, as are oftentimes done by Devils, are no true miracles. From whence therefore we may conclude, that whatsoever is performed in Physical actions, by natural causes, (and it is the general Tenent of all, that Devils in these cases can work nothing but by natural causes,) are no miracles, and that as they are agents, are not evil, but only become so in the use and application.

4. Every true miracle is wrought above all for most good ends, and especially for the Salvation of Men, and the true Glory of God. By this particular therefore all those signs and wonders that are wrought by Devils, are excluded from the name of true miracles, because they are all wrought for evil ends, and contrary to the Glory of God, and for the deceiving and perdition of Men. And therefore all prodigies wrought by Devils, are called lies.

4. The fourth and last particular that he setteth down, that the Devils have power in, and operate here below, is, that they can insinuate themselves into and penetrate our bodies, and so move Men diverse ways, driving them into the solitary places and Monuments, and by throwing them into the fire or water, by strange tearing and tormenting of them, and by many other ways, of which we shall only note these few things.

1. It is manifest that in the times of our Saviours being here upon earth, and his Disciples, that there were many Demoniacks or Men possessed with Devils, or Men that were devillished, or over whom the Devil exercised an effective and ruling power, and the reason was plain and manifest, for our blessed Saviour being to establish the Doctrine of the Gospel, by great and true miracles, it was necessary that there might be fitting subjects for the effecting of such stupendious miracles in and by, and therefore the Father in his providence had prepared and provided Lunaticks, Demoniacks, those that were born blind, and other strange Diseases that the power of Christ and his Apostles might be manifest in their miraculous cures. But whether or no that Devils have at all times the same power over mens bodies is much to be doubted, there being not the same causes or ends for permitting the same now that was at that season, as we perhaps shall shew hereafter.

2. The manner of the Devils possessing of the minds and bodies of Men, he laboureth to prove, to be essential and personal, and not virtual and effective, which he thinketh he sufficiently proveth by the words _to enter_, and _to dwell_, of which we shall only say this.

1. That upon the supposition that Devils are corporeal and have thin, pure and etherial bodies, it may be granted that they may really and substantially enter into bodies, for he saith: _Dæmones autem habent corpora aerea, et aere etiam subtiliora et tenuiora. Deindè, ut Tertullianus ait, Dæmones sua hæc corpora contrahunt, et dilatant, ut volunt, sicut etiam lumbrici, et alia quædam insecta. Ita difficile illis non est penetrare in nostra corpora._

[Sidenote: _Vid. Dialog. disc. of Spir. and Devils_, _Dialog._ 2. _p._
34. _&c._]

2. But secondly, there is none of those places that he citeth, nor any other that signifieth a local, or personal possession, or any such local inherency in the bodies of Men, but only a spiritual rule, _he_ (that is Satan) _worketh in the children of disobedience_, or an effective dominion over them, by which he doth actually afflict, vex and torment Men sundry and diverse ways. Neither is the word _Dæmonizomenos_ translated or understood by learned Men of an essential, or personal possession of Devils to be inherently in men, but only of an effective dominion in afflicting and tormenting of them.

[Sidenote: Ephes. 3. 17.]

[Sidenote: John 13. 2. 27.]

[Sidenote: Acts 5. 3.]

[Sidenote: Luke 8. 33.]

[Sidenote: Mark 5. 13.]

[Sidenote: Matth. 8. 32.]

3. And this is most manifest, that as the Text saith, _that Christ may dwell in your hearts by Faith_, where it were absurd to understand by Christs dwelling in the hearts of the faithful, a personal, essential or substantial dwelling, but only an effective one, because he worketh effectually in them by his spirit: Even so were it absurd to take the other places of entring into, and dwelling there, in so gross, and literal a sense, as personally to inhabite, but only effective by his power and dominion. For though the Text saith; that _after the sop, Satan entred into Judas_, yet in the same Chapter the Evangelist expoundeth what manner of entrance it was; not a personal one, but an effective one by putting, or darting it, βεβληκότος, into _Judas_ heart to betray his Master. And whereas it is said that Satan had filled the heart of _Ananias_ to lie to the Holy Ghost, no man can rationally understand it of a personal and essential repletion, but only of an effective one, having by his power seduced the heart of _Ananias_, and filled it with deceit by his effectual operation, and not otherwise. And whereas it is said by S. _Luke_ and S. _Mark_, of the legion of Devils that our Saviour did cast out, that they entred into the swine, εἰ σῆλθεν εὶς τοὺς χοίθους S. _Matthew_ makes it clear, saying, _they went into the herd of swine_, εὶς τιὼ ἀγέλιω τῶν χοίρων, _in gregem_, or as _Tremellius_ renders it _ad gregem porcorum_, by which it is manifest that they did go amongst, or into the herd of Swine, and put them into such a fright or fury, by an effective power working upon them, that they ran down a steep place into the Sea, and perished in the waters; but not that they did personally and essentially enter into the bodies of the Swine, for that were absurd and needless, for the Swineherd can with his Horn and Whip drive them without creeping into their bellies, and much more might the Devils drive them into the Sea (according to the Proverb, They must needs run whom the Devil drives) without a personal and local being in their bellies as though a Piper cannot effectively play several tunes upon his Pipes, except he creep into them.

CHAP. XII.

_If the Devil, or Witches have power to perform strange things,
whether they do not bring them to pass by meer natural means, or
otherwise. And of_ Helmonts _opinion concerning the effects caused
by Devils or Witches_.

Having handled the knowledge and power of the faln Angels as far forth as there is any thing manifested in the Scriptures, or that may be deducted from thence by sound reason, and finding their knowledge and power to be much less in these inferior bodies and elements than is commonly supposed; we are now to proceed to examine what they do simply of their own power, and what they perform by natural means. And first it cannot be denyed but that they can of themselves dart in evil thoughts, suggestions and temptations into the minds of Men immediately of their own power, as also to allure Men to sin by the irritation of external objects presented to the senses, as also by means of the phantasie, and especially by the melancholy humour which is _Balneum Diaboli_. But secondly the great question is, what they work in elemental and corporeal things, and whether it be not only by natural means, as the applying of fit actives to agreeable passives, whereby the acts ascribed unto them are performed, or not? Which we affirm from these grounds.

[Sidenote: _Vid. Gutter. de Fascino dub._ 5. _p._ 125.]

1. Because it is the common and unanimous opinion of Philosophers, Theologues and Physicians, that what the Devils operate in sublunary bodies, or in causing diseases in humane bodies, is by the applying fit actives to convenient passives, by which the effects are brought to pass. And this is an argument sufficiently pressive, and convincing, if there be any force in arguments brought from humane authority, especially considering that no other causes besides what are natural, could ever yet be assigned, much less proved.

[Sidenote: _De inject. material._ _p._ 597.]

2. And this is more plain if we consider what the Author quoted last in the Margent saith to the same purpose, _Dæmon propria virtute nequit transmutare materiam corpoream, nisi adhibeat illi activa proportionata effectibus quos intendit_. As for example, the Devil may cause burning, by reason that there is a combustible subject, as also a fiery and burning agent in nature, and this agent being fire, being applyed to combustible matter would produce that effect which we call cremation, or burning: But if there were no combustible matter in nature, or that there were no igneous agent, then it is plain, the Devils could produce no burning at all; and so where there is no agent and patient in nature, to produce the effect intended, (as in pretended fascination there is neither) there such an effect could not possibly be produced: so that from hence it must necessarily follow, that Devils can operate nothing in corporeal matter, but by applying fit agents to convenient patients, and therefore _Helmont_ said well: _Quasi Satanas supra naturam esset, operareturq; naturæ impossibilia. Dono quidem, modum operando exoticum: at sane ad intra naturam coerceri oportet._

[Sidenote: _Obs. Medic. Cent._ 1. _c._ 70. _p._ 45.]

[Sidenote: _Hist. 1._]

[Sidenote: _De Pestil. Tract._ 2. _p._ 388.]

[Sidenote: _Observ. Medic._ 83. _p._ 99.]

[Sidenote: _Histor. 1._]

3. And that many strange things that are vomited up by such as are supposed to be bewitched do proceed from natural causes, and that the Devil worketh no more in them but by instigation, to move wicked persons (such as are commonly those that are accounted Witches) to give and administer strange things, Philters, or secret poisons, to such as they would kill, torment, make mad, or draw to unlawful love, or rather lust, as may be made manifest from the testimonies of persons of unquestionable veracity and judgment, some few of which we shall here relate. _Philip Salmuth_ chief Physician to the Prince of _Anhalt_ recordeth this which we shall give in English: “The Daughter of a certain Inkeeper was desperately in love with a principal Nobleman. To whom going away she offers a most beautiful apple. This he suspecteth and throweth into a Basket. After three days he remembers it, and looks at it; and then it altogether appeared blackned. He expecteth for the space of other three days, and then findeth abundance of little Frogs there. Therefore he returneth into that Inn, where the Maid lived, and doth counterfeit sickness and huge torments. The Maid willeth him to use warm milk. That he poureth upon the Frogs, who take it greedily, and by little and little do increase. But he every day feigneth greater pains, whereupon the Maid pitying him doth will him to take the urine of a Mare newly made and warm. This he also poureth upon the Frogs, whereupon they die. After some time the servant of another Nobleman is afflicted with miserable torments, and there is suspicion of a Philter given by a person of quality. They exhibite Mares urine, and she vomiteth up two Lizards, and two Frogs.” By which it is manifest that such strange vomitings up of Frogs, Lizards, Askers and the like, though attributed to Witchcraft, and the operation of Satan, do but proceed from natural causes. And doubtless the sperme, or _ova ranarum_, were but conveyed into the Apple, that so by the heat of the Stomach, and the Chylus, (that is like warm milk) they might grow and increase. And this kind of witching, or secret poysoning, we grant to be too frequent and common, because those persons commonly accounted Witches are extreamly malicious and envious, and do secretly and by tradition learn strange poysons, philters and receipts whereby they do much hurt and mischief. Which most strange wayes of poysoning, tormenting, and breeding of unwonted things in the stomach and bellies of people, have not been unknown unto many learned men and Philosophers, but they respecting the good of mankind, and the multitude of evil minded persons, have altogether forborn openly to mention such dangerous receipts in their writings, or at the best so to publish them, that not one of a thousand could understand what they intended, and so these secrets of mischief are for the most part kept in obscurity, amongst old women, superstitious, ignorant, and melancholy persons, and by them delivered over from hand to hand, and commonly one learns it of another according to the Proverb, Popery and Witchcraft go by Tradition. And to this very purpose I cannot but insert that remarkable passage of _Paracelsus_ in these words. _Possem equidem (ait) peculiarem de ipsis tractatum edere, ut artes ac machinæ illarum manifestarentur. Sed propter malitiosos ista talia pennâ seu calamo minimè evulganda sunt, multa enim flagitiosa simul induci possent: quæ satius est reticeri._ And that strange productions may be brought to pass, and stupendious effects brought into action, from secret and hidden natural causes, that are better known to those malicious persons that are accounted Witches, than others, may be made manifest by another observation set down by the forementioned _Salmuth_, and is this: “_Galen_ and others have recorded, that the _saliva_, or spittle of a mad dog, if it touch an human body, and be not forthwith washed off, may cause madness. But in the _Hydrophobia_, there is so great force of the poyson, that the persons that are bitten do also piss or void by urine, little whelps, or pieces of flesh like them, as _Avicenna_ _lib._ 3. _Fen._ 6. _tr._ 4. _c._ 7. hath delivered, though doubted of by others. But (he saith) I certainly know notwithstanding that of such _saliva_ or spittle only left in the Garment, after biting, have Worms been breed, plainly resembling little Whelps with their heads. For a mad Dog did meet a Servant Maid of an honest Matrons going to the Market, and flies furiously and violently at her feet. She that she might avoid the danger, inclineth her self, and a little bendeth her knees, whereupon the Dog doth with his teeth catch hold of her Garment, and especially the seam or low selvidge, and did bark a little while, and forthwith ran away. Which being done the Maid remained terrified, and at the first doubted whether the Dog was mad or not, but having recollected her self, she suspecteth his rabiousness, because he had been very familiar, even almost domestick with her. Therefore she returneth home, and hangeth the torn Garment upon a piece of wood in the House. But afterwards upon the fourth day she goeth to it, with an intent to mend it. But oh a wonderful thing, she findeth Worms altogether like little Whelps in the head, to be bred in those places of the hem in which the Dog had fastned his teeth, and those as a new Miracle (as they did call it) were shewed unto certain of the Neighbours being called together.”

[Sidenote: _Quercet. Rediv._ _Tom._ 3. _p._ 38.]

[Sidenote: _Histor. 1._]

[Sidenote: _Syl. Syl. Cent._ 10. 564.]

[Sidenote: _De Præstig. Dæm._ _lib._ 3. _c._ 36. _p._ 265.]

[Sidenote: _Histor. 2._]

[Sidenote: _De Pestil. lib. Tract._ 2. _p._ 388.]

[Sidenote: _Histor. 3._]

4. Another instance to prove the strange effects that may be produced by natural Causes, and yet are so occult, stupendious, and unusual, that they are commonly fathered upon Devils, when they have no more at all to do in or about them, but only the mental perswading of the persons to use them to wicked and destructive ends, as those wonderful compositions that produce the Plague and such like grievous Diseases and Symptoms; For this kind of _veneficium_ (call it Witchcraft if you please) is and hath been often practised by most horrible, malevolent, and wicked persons, who by an art more than Diabolical (especially in respect of the end and use) have so framed, and prepared, and commixed things naturally, that in the form of unguents have produced the Plague and divers other most pernicious and venefical Diseases, which may be confirmed by undeniable examples, of which we shall give some few. _Josephus Quercetanus_, that famous Chymist and Physician to _Henry_ the Fourth of _France_, tells us thus much: “The Contagion of the Plague is not only contracted by the mediation of the air and water, things in a manner universal, or from other things more particular, as vestments, linnen, and other moveable things inquinated by the attraction of pestiferous Atomes: But also by the detestable Crafts, and Diabolical Arts of certain most wicked persons, which we call poysoners, or witches, by means of which they contemperate and mix certain poysons into the form of an unguent, and use to rub some of it upon the handle of doors, so that those that do but lightly touch them, are forthwith infected with the Plague, this subtile poison forthwith creeping by the pores of the skin into the extremities of the veins, is quickly communicated to the heart, to which human industry can hardly administer any remedy.” Unto which the Lord _Verulam_ gives this cautious attestation: _Pestem quoq; excitavit januarum, rimarum, aliorumq; inunctio, non tam ex contactu, quam quod homini in more positum, si quid humidi adhærescat digitis, naso illud admovere. Moneri se patientur, apud quos ea inolevit consuetudo, ut præcaveant._ _Johannes Wierus_ a learned Physician, and a person of credit and veracity, reciteth this History from _Antonius Sabellicus_, _Ennead._ 4. _lib._ 4. This strange venefice or witchcraft, was practis’d at _Casal_ in the City of _Salassia_, a Region of _Italy_, in the year of our Lord God 1536. “About forty persons men and women, amongst whom there was one Hangman, had combined and sworn together, That seeing the Plague had ceased that before did rage, they would compound an unguent, with which the handles of the doors being besmeared, they should be infected that touched those handles. They did also prepare a Powder which being secretly sprinkled in the Garments, should produce the Plague. The Villany lay hid for some certain time, and many were taken away of such as were joined in blood or affinity: Also money was given (as was said) to the Poysoners, instead of inheritance. But when they had murthered the Brother and only Son of one _Necus_, and that scarcely others than the Masters of Families themselves, or their Sons, did perish: And that also they had marked, that into what Houses those Conspirators had insinuated themselves, that those for the most part did perish into whose Houses they entred: but the Conspiracy being found out, they were all put to death with most exquisite torments. They also confessed, that they had determined to kill all the Citizens upon a Festival day, by anointing the Seats, and to that purpose they had prepared twenty Pots full of that pernicious and hellish Ointment. And _Paracelsus_ tells us, that at St. _Vitum_ and _Villacum_, certain of the Poyson-makers in the time of a Plague, did take the Earth and Dust from the Graves of those that had been buried, and did so prepare it with their Magical Art, that they raised up a most cruel and raging Plague, whereby many thousands of men were infected and slain.” But that the manner of that preparation is by no means to be revealed. Those that desire more satisfaction in this particular may have recourse to that learned Treatise, _de Peste_, written by the learned and industrious _Matthias Untzerus_.

[Sidenote: _Stow. Annal._ _p._ 681.]

[Sidenote: _Histor. 4._]

5. But there is no where a more strange accident written, than what is recorded in our own Annals in the year 1579. the nineteenth year of the Reign of Queen _Elizabeth_, in these words: “The 4, 5, and 6. days of _July_, were the Assises holden at _Oxford_, where was arraigned and condemned one _Rouland Jenkes_ for his Seditious Tongue, at which time there arose such a damp, that almost all were smothered, very few escaped that were not taken at that instant: The Jurors died presently: Shortly after died Sir _Robert Bell_, Lord Chief Baron, Sir _Robert de Olie_, Sir _William Babington_, M^r _Weneman_, M^r _De Olie_, High Sheriff M^r _Davers_, M^r _Farcurt_, M^r _Kirle_, M^r _Pheteplace_, M^r _Greenwood_, M^r _Foster_, Serjeant _Baram_, M^r _Stevens_, &c. There died in _Oxford_ 300. persons, and sickned there but died in other places 200. and odd, from the sixth of _July_ to the twelfth of _August_, after which day died not one of that sickness, for one of them infected not another, nor any one Woman or Child died thereof.” This is the punctual relation according to our English Annals, which relate nothing of what should be the cause of the arising of such a damp, just at the Conjuncture of time when _Jenkes_ was Condemned, there being none before, and so it could not be a Prison Infection, for that would have manifested it self by smell or by operating sooner. But to take away all scruple, and to assign the true Cause, it was thus: It fortuned that a Manuscript fell into my hands, collected by an antient Gentleman of _York_, who was a great observer and gatherer of strange things and facts, who lived about the time of this accident happening at _Oxford_, wherein it is related thus: “That _Rouland Jenkes_ being imprisoned for treasonable words spoken against the Queen, and being a Popish Recusant, had notwithstanding during the time of his restraint, liberty sometimes to walk abroad with a Keeper, and that one day he came to an Apothecary, and shewed him a receipt which he desired him to make up; but the Apothecary upon the view of it told him, that it was a strong and dangerous receipt, and required some time to prepare it, but also asked him to what use he would apply it? he answered to kill the Rats that since his Imprisonment spoiled his Books; so being satisfied he promised to make it ready. After a certain time he cometh to know if it were ready, but the Apothecary said the ingredients were so hard to procure that he had not done it, and so gave him the receipt again, of which he had taken a Copy, which mine Author had there precisely written down, but did seem so horribly poysonous, that I cut it forth lest it might fall into the hands of wicked persons. But after it seems he had got it prepared, and against the day of his tryal had made a week or wick of it (for so is the word, that is, so fitted, that like a Candle it might be fired) which as soon as ever he was Condemned he lighted, having provided himself a Tinder-box and Steel to strike fire. And whosoever should know the ingredients of that Wick or Candle, and the manner of the Composition, will easily be perswaded of the virulency and venenous effects of it, and this in him in regard of the use and end was meerly Diabolical, though the agency and effects were meer natural.”