Galen. de Incantat.
3. Those that hold that Paul did allude unto natural, or diabolick fascination, do but mean magical illusions, whereby the senses are abused and deceived, to take things to be that which really they are not, and so are but cheating Incantations and delusory Juglings, for as Galen (if that piece be truly his) saith: Incantationes verba sunt decipientia rationales animas secundum spei inceptionem, aut secundum timoris incisionem. So that though S. Paul had taken the metaphor from that which was commonly accounted fascination, there is no necessity, that therefore the metaphor must in all points be true: it is sufficient that the common opinion was so, from whose usage of such terms the Apostle useth the word, to fascinate, or inchant. And of this opinion was S. Hierome himself who saith thus much: Dignè Paulum, qui etsi imperitus est sermone non tamen & scientia, debemus exponere non quod scierit esse fascinum, qui vulgò putatur nocere, sed usus sermone sit trivii, & ut in cætero, ita & in hoc quoq; loco verbum quotidianæ sermocinationis assumpserit. So that from hence it is most evident, that the using of the word fascination by the Apostle, doth not inferr the being of the thing, but only the opinion of the vulgar, that believed things that were not. And of the same judgment is Thomas Aquinas in these words: Propriè dicit Apostolus, quis vos fascinavit? quasi dicat, vos estis sicut homo ludificatus qui res manifestas aliter accipit quàm sint in rei veritate. Therefore we shall conclude this point with the sentiment of S. Hierome: Nunc illud in causa est, quod ex opinione vulgi sumptum putamus exemplum, ut quomodo tenera ætas noceri dicitur fascino, sic etiam Galatæ in Christi fide nuper nati, & nutriti lacte, & solido cibo velut quodam fascinante sunt nociti.
Vid. Valles. de sacr. Philosoph.
Galen l. 8. de compos. medic.
4. But howsoever fascination might be understood, yet it is plain, that except the Effluvia or steams of Bodies that had contagious diseases, entring into other sound Bodies, and thereby infecting them with their noysome vapours, or Atomes, there is nothing, but what was vain belief and credulous superstition, as the learned Vallesius tells us in these words, thus rendered in English: “But if this be the way or reason of fascination, any one may easily understand, that fascination is a certain superstitious fear, arising from foolish credulity, of which sort are many other things in the life of Man, as for argument, that this opinion is more approved of by Women than by Men, and far more of the unlearned than of the learned. Although (he saith) I also see that there are those amongst the learned that are rather lovers of subtilty than verity, who take care to defend those things that the vulgar do admire. By which they would be accounted judicious magical Juglers, and Men skilful of secrets.” And therefore he thus concludeth: “Therefore the name of fascination is ancient, and according to the ancient signification, it doth not signifie any natural disease, but a vain superstition, arising from vulgar opinion, and therefore neither Hippocrates, nor Galen, nor any of the ancient Physicians, that I know of do mention fascination, neither amongst the differences nor causes of Diseases. From whence again is taken no small argument of its vanity.” Therefore we shall conclude this point with that remarkable saying of Galen. “Falsæ etenim opiniones animas hominum præoccupantes, non solum surdos, sed & cæcos faciunt, ita ut videre nequeant, quæ aliis conspicua apparent.”
5. The Angelical Doctor with the consent of the most part of all the learned do affirm that the Devil by his own power cannot change corporeal matter, unless he apply proportionate actives to fit passives, to produce those effects he intendeth; As for instance, he can cause burning, because there is a combustive agent in nature; but if that were awanting, or if there were no combustible matter, how should he cause any ignition? But if he be supposed to work diabolical fascination, for which there is no agent in nature, it being but an imaginary thing in the heads of the deluded vulgar; then it will necessarily follow, that he can work no fascination at all, and so the whole opinion of the Witchmongers falls to the ground. For it is manifest that there is contagion, by the infected Effluvia or steams issuing from a diseased Body to another by which it may be contaminated, but otherwise there is no natural fascination, nor any agent in nature to produce that effect, and therefore there can be no Diabolical fascination at all.
CHAP. IX.
Of Divine permission, providence and prescience.
There is no one thing that hath more promoted this false and wicked Tenent of a kind of omnipotency in Devils, and the exorbitant power ascribed to Witches, than the misunderstanding of the true and right Doctrine of Divine Providence, and the admitting of a bare permission in God as different and distinct from his providence. From whence it cometh to pass that not only the vulgar, but such as tread in the steps of Arminius, do hold a meer bare permission, and that God sits as a quiet beholder by his Prescience from the event of things to see what will be effected by Devils and wicked Men, who in the mean time run and rove about, acting what, when and how they please, and that God hath neither hook in their nostrils, nor bridle in their mouths, neither keeps them in any restraint, order or government, and so we must needs have a mad rule in this World, during this permission and naked inspection.
But that we may proceed in such order, as may be clear and intelligible to the Readers, we shall here propose the state of the matter that we undertake to confute, which is this: That there is not in God a nude, passive permission, separate from the positive and active decree, order and will of his Divine Providence and Government, but that he doth rule all things according to the power and determination of his own positive and actual will. And this we shall prosecute in this following order and particulars.