Part 35

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._]