Mark 5. 13.
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.
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.
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.