But the effects of powers Divine flow from another operation; who either proceeding by visible means or not, unto visible effects, is able to conjoin them by his co-operation. And therefore those sensible ways which seem of indifferent natures, are not idle ceremonies, but may be causes by his command, and arise unto productions beyond their regular activities. If Nahaman the Syrian had washed in Jordan without the command of the Prophet, I believe he had been cleansed by them no more then by the waters of Damascus. I doubt if any beside Elisha had cast in Salt, the waters of Jericho had not been made wholsome. I know that a decoction of wild gourd or Colocynthis (though somewhat qualified) will not from every hand be dulcified unto aliment by an addition of flower or meal. There was some natural vertue in the Plaister of figs applied unto Ezechias; we find that gall is very mundificative, and was a proper medicine to clear the eyes of Tobit: which carrying in themselves some action of their own, they were additionally promoted by that power, which can extend their natures unto the production of effects beyond their created efficiencies. And thus may he operate also from causes of no power unto their visible effects; for he that hath determined their actions unto certain effects, hath not so emptied his own, but that he can make them effectual unto any other.
Again, Although his delusions run highest in points of practice, whose errors draw on offensive or penal enormities, yet doth he also deal in points of speculation, and things whose knowledge terminates in themselves. Whose cognition although it seems indifferent, and therefore its aberration directly to condemn no man; yet doth he hereby preparatively dispose us unto errors, and deductively deject us into destructive conclusions.
That the Sun, Moon, and Stars are living creatures, endued with soul and life, seems an innocent Error, and an harmless digression from truth; yet hereby he confirmed their Idolatry, and made it more plausibly embraced. For wisely mistrusting that reasonable spirits would never firmly be lost in the adorement of things inanimate, and in the lowest form of Nature; he begat an opinion that they were living creatures, and could not decay for ever.
That spirits are corporeal, seems at first view a conceit derogative unto himself, and such as he should rather labour to overthrow; yet hereby he establisheth the Doctrine of Lustrations, Amulets and Charms, as we have declared before.
That there are two principles of all things, one good, and another evil; from the one proceeding vertue, love, light, and unity; from the other, division, discord, darkness, and deformity, was the speculation of Pythagoras, Empedocles, and many ancient Philosophers, and was no more then Oromasdes and Arimanius of Zoroaster. Yet hereby he obtained the advantage of Adoration, and as the terrible principle became more dreadful then his Maker; and therefore not willing to let it fall, he furthered the conceit in succeeding Ages, and raised the faction of Manes to maintain it.
That the feminine sex have no generative emission, affording no seminal Principles of conception; was Aristotles Opinion of old, maintained still by some, and will be countenanced by him forever. For hereby he disparageth the fruit of the Virgin, frustrateth the fundamental Prophesie, nor can the seed of the Woman then break the head of the Serpent.
Nor doth he only sport in speculative Errors, which are of consequent impieties; but the unquietness of his malice hunts after simple lapses, and such whose falsities do only condemn our understandings. Thus if Xenophanes will say there is another world in the Moon; If Heraclitus with his adherents will hold the Sun is no bigger then it appeareth; If Anaxagoras affirm that Snow is black; If any other opinion there are no Antipodes, or that Stars do fall, he shall not want herein the applause or advocacy of Satan. For maligning the tranquility of truth, he delighteth to trouble its streams; and being a professed enemy unto God (who is truth it self) he promoteth any Error as derogatory to his nature; and revengeth himself in every deformity from truth. If therefore at any time he speak or practise truth, it is upon design, and a subtile inversion of the precept of God, to do good that evil may come of it. And therefore sometime we meet with wholsome doctrines from Hell; Nosce teipsum, the Motto of Delphos, was a good precept in morality: That a just man is beloved of the gods, an uncontrolable verity. 'Twas a good deed, though not well done, which he wrought by Vespasian, when by the touch of his foot he restored a lame man, and by the stroak of his hand another that was blind, but the intention hereof drived at his own advantage; for hereby he not only confirmed the opinion of his power with the people, but his integrity with Princes; in whose power he knew it lay to overthrow his Oracles, and silence the practice of his delusions.
How spirits understand one another.
But of such a diffused nature, and so large is the Empire of Truth, that it hath place within the walls of Hell, and the Devils themselves are daily forced to practise it; not onely as being true themselves in a Metaphysical verity, that is, as having their essence conformable unto the Intellect of their Maker, but making use of Moral and Logical verities; that is, whether in the conformity of words unto things, or things unto their own conceptions, they practise truth in common among themselves. For although without speech they intuitively conceive each other, yet do their apprehensions proceed through realities; and they conceive each other by species, which carry the true and proper notions of things conceived. And so also in Moral verities, although they deceive us, they lie unto each other; as well understanding that all community is continued by Truth, and that of Hell cannot consist without it.
To come yet nearer the point, and draw into a sharper angle; They do not only speak and practise truth, but may be said well-wishers hereunto, and in some sense do really desire its enlargement. For many things which in themselves are false, they do desire were true; He cannot but wish he were as he professeth, that he had the knowledge of future events; were it in his power, the Jews should be in the right, and the Messias yet to come. Could his desires effect it, the opinion of Aristotle should be true, the world should have no end, but be as immortal as himself. For thereby he might evade the accomplishment of those afflictions, he now but gradually endureth; for comparatively unto those flames, he is but yet in Balneo, then begins his Ignis Rotæ, and terrible fire, which will determine his disputed subtilty, and even hazard his immortality.